Anti-pædobaptism, or, The second part of the full review of the dispute concerning infant-baptism in which the invalidity of arguments ... is shewed ... / by John Tombs ...
         Tombes, John, 1603?-1676.
      
       
         
           1654
        
      
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             Anti-pædobaptism, or, The second part of the full review of the dispute concerning infant-baptism in which the invalidity of arguments ... is shewed ... / by John Tombs ...
             Tombes, John, 1603?-1676.
          
           [8], 341 p.
           
             Printed by Henry Hills ...,
             London :
             MDCLIV [1654]
          
           
             Imperfect: pages stained.
             Reproduction of original in the Union Theological Seminary Library, New York.
          
        
      
    
     
       
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         eng
      
       
         
           Infant baptism -- Early works to 1800.
           Baptists -- Controversial literature.
        
      
    
     
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           Anti-paedobaptism
           ,
           OR
           THE
           SECOND
           PART
           Of
           the
           full
           Review
           of
           the
           Dispute
           Concerning
           INFANT-BAPTISM
           :
           In
           which
           the
           invalidity
           of
           Arguments
           inferring
           a
           Duty
           from
           a
           positive
           Rite
           of
           the
           Old
           Testament
           concerning
           a
           positive
           Rite
           of
           the
           New
           ,
           by
           reason
           of
           Analogy
           between
           them
           ,
           is
           shewed
           ;
           and
           the
           Argument
           against
           Infant-baptism
           ,
           from
           Christs
           institution
           ,
           Matth.
           28.
           19.
           the
           sayings
           and
           practice
           in
           the
           New
           Testament
           is
           made
           good
           against
           the
           Writings
           of
           Mr.
           
             Stephen
             Marshall
          
           ,
           Mr.
           
             Richard
             Baxter
          
           ,
           Mr.
           
             Thomas
             Blake
          
           ,
           Mr.
           
             Thomas
             Cobbet
          
           ,
           Mr.
           
             John
             Cotton
          
           ,
           Dr.
           
             Nathaniel
             Homes
          
           ,
           Mr.
           
             Robert
             Bailee
          
           ,
           Dr.
           
             Daniel
             Featley
          
           ,
           Mr.
           
             John
             Brinsley
          
           ,
           Mr.
           
             Cuthbert
             Sydenham
          
           ,
           Dr.
           
             Henry
             Hammond
          
           ,
           Mr.
           
             Thomas
             Fuller
          
           ,
           and
           others
           .
        
         
           By
           
             John
             Tombs
          
           ,
           B.
           D.
           
        
         
           
             But
             speaking
             the
             truth
             in
             love
             ,
             we
             may
             grow
             up
             into
             him
             in
             all
             things
             ,
             which
             is
             the
             Head
             ,
             even
             Christ.
             
          
           
             Ephes.
             4.
             15.
             
          
        
         
           LONDON
           ,
           Printed
           by
           
             Henry
             Hills
          
           ,
           and
           are
           to
           be
           sold
           at
           his
           House
           at
           the
           Sign
           of
           Sir
           
             John
             Oldcastle
          
           in
           Py-corner
           .
           MDCLIV
           .
        
      
       
         
         
         
           To
           the
           Right
           Honorable
           the
           Lord
           PRESIDENT
           and
           COUNCIL
           to
           his
           Highness
           the
           Lord
           PROTECTOR
           .
        
         
           I
           Presume
           to
           present
           to
           your
           Honors
           a
           Continuation
           of
           the
           full
           Review
           of
           a
           Dispute
           of
           which
           the
           first
           part
           was
           presented
           to
           his
           Highness
           more
           than
           a
           year
           ago
           .
           To
           which
           Writing
           I
           take
           my self
           many
           ways
           obliged
           ,
           not
           onely
           because
           of
           my
           own
           engagements
           ,
           but
           also
           ,
           and
           that
           chiefly
           ,
           by
           reason
           of
           the
           important
           concernment
           that
           the
           truth
           be
           preserved
           .
           I
           am
           sensible
           that
           the
           increase
           of
           Books
           is
           thought
           a
           grievance
           by
           many
           ,
           and
           that
           none
           
           are
           more
           unwelcome
           ,
           than
           such
           as
           are
           about
           Controversies
           ,
           specially
           when
           they
           tend
           to
           unsettle
           men
           in
           what
           they
           have
           received
           ,
           and
           in
           no
           point
           more
           than
           in
           this
           .
           Few
           have
           abilitie
           to
           discern
           in
           Disputes
           which
           part
           preponderates
           :
           Few
           are
           willing
           to
           bestow
           pains
           in
           such
           unpleasant
           studies
           :
           Few
           can
           digest
           a
           truth
           which
           exposeth
           to
           reproach
           and
           loss
           .
           These
           and
           other
           considerations
           had
           kept
           me
           from
           this
           adventure
           ,
           if
           my
           allegiance
           to
           Christ
           had
           not
           bound
           me
           to
           vindicate
           his
           truth
           ,
           and
           charity
           to
           men
           tied
           me
           to
           endeavour
           their
           undeceiving
           .
           Wisdom
           must
           be
           justified
           by
           her
           children
           :
           nor
           can
           he
           give
           a
           good
           account
           to
           Christ
           at
           his
           appearing
           ,
           who
           shall
           ,
           out
           of
           undue
           respects
           ,
           leave
           to
           spoil
           the
           truth
           with
           which
           he
           is
           intrusted
           .
           Polemick
           Writing
           are
           
           to
           few
           delightfull
           ,
           yet
           necessary
           ;
           it
           being
           unlikely
           that
           practice
           of
           piey
           should
           flourish
           when
           Doctrines
           of
           Faith
           and
           Worship
           are
           corrupted
           .
           They
           that
           decline
           studying
           and
           meddling
           with
           Controversies
           ,
           if
           they
           be
           not
           sluggish
           ,
           yet
           are
           likely
           unwary
           ,
           not
           heeding
           that
           thereby
           the
           wall
           is
           unrepaired
           ,
           which
           should
           keep
           out
           Seducers
           from
           perverting
           the
           Churches
           .
           Peace
           is
           indeed
           very
           desirable
           ,
           but
           Truth
           is
           put
           first
           ,
           Zech.
           8.
           19.
           
           Were
           men
           better
           temper'd
           than
           commonly
           they
           are
           ,
           dissenters
           might
           ventilate
           things
           in
           question
           with
           less
           offence
           ;
           I
           mention
           it
           with
           rejoycing
           ,
           as
           a
           sign
           of
           Gods
           presence
           with
           us
           ,
           in
           hope
           that
           the
           same
           Spirit
           of
           unanimity
           will
           diffuse
           it self
           among
           our
           Christian
           brethren
           throughout
           the
           Nation
           .
           That
           Dissenters
           and
           Contenders
           in
           writing
           ,
           and
           otherwise
           ,
           in
           this
           and
           other
           points
           ,
           for
           their
           several
           judgments
           ,
           have
           acted
           hitherto
           in
           the
           business
           of
           approving
           publick
           Preachers
           with
           much
           harmony
           of
           minde
           ,
           and
           agreement
           of
           votes
           ;
           Surely
           the
           work
           of
           Christ
           would
           be
           much
           advanced
           by
           a
           firm
           consociation
           in
           order
           to
           the
           work
           of
           Christ
           so
           far
           as
           we
           agree
           ,
           though
           there
           should
           remain
           ,
           as
           no
           doubt
           there
           will
           ,
           diversities
           of
           
           opinions
           in
           things
           disputable
           .
           Nor
           do
           I
           despair
           that
           Disputes
           will
           be
           mannaged
           with
           more
           sweetness
           of
           spirit
           ,
           candour
           ,
           and
           tenderness
           towards
           dissenters
           than
           formerly
           they
           have
           been
           .
        
         
           In
           this
           hope
           my
           intention
           is
           (
           with
           Gods
           assistence
           )
           to
           prosecute
           the
           Dispute
           begun
           ,
           a
           part
           whereof
           I
           now
           tender
           to
           your
           Honours
           ,
           being
           desirous
           that
           my self
           ,
           and
           the
           cause
           I
           mannage
           should
           stand
           right
           in
           your
           eys
           ,
           who
           are
           the
           eys
           of
           the
           Common-wealth
           .
           For
           whom
           I
           beg
           light
           from
           Heaven
           toguide
           you
           in
           your
           way
           ,
           and
           help
           from
           him
           ,
           who
           hath
           been
           hitherto
           your
           strength
           ,
           and
           who
           will
           be
           with
           you
           ,
           while
           you
           be
           with
           him
           ,
           and
           remain
           ,
        
         
           
             London
             ,
             
               June
               1.
               1654.
               
            
          
           
             Your
             Honours
             humble
             and
             devoted
             Servant
             in
             the
             Lord
             ,
             John
             Tombes
             .
          
        
      
       
         
         
           The
           Contents
           .
        
         
           
             SEct.
             1.
             
             Of
             the
             reason
             and
             purport
             of
             this
             writing
             .
          
           
             Sect.
             2.
             
             That
             no
             good
             argument
             can
             be
             drawn
             from
             positive
             rites
             of
             the
             Old
             Testament
             to
             prove
             a
             Divine
             appointment
             in
             positive
             rites
             of
             the
             New
             ,
             nor
             is
             it
             true
             which
             Mr.
             Baxter
             saith
             that
             infants
             admission
             into
             the
             Church
             is
             fully
             determined
             in
             the
             Old
             Testament
             .
          
           
             Sect.
             3.
             
             Mr.
             Blakes
             plea
             for
             arguments
             from
             analogy
             in
             meer
             positive
             rites
             of
             the
             Old
             Testament
             ,
             and
             Mr.
             Baxters
             speech
             about
             infant
             admission
             as
             determined
             in
             it
             ,
             are
             refelled
             .
          
           
             Sect.
             4.
             
             Mr.
             Baxters
             speech
             about
             the
             little
             sayd
             for
             Antipaedobaptism
             is
             vain
             ,
             and
             his
             speech
             about
             the
             antiquity
             of
             infant-baptism
             ,
             is
             very
             inconsiderate
             ;
             and
             his
             speech
             about
             the
             difficulty
             and
             importance
             of
             the
             point
             in
             question
             ▪
             is
             examined
             .
          
           
             Sect.
             5.
             
             The
             first
             argument
             against
             infant-baptism
             from
             the
             institution
             Mat.
             19.
             28.
             
             Mark
             16.
             16.
             and
             the
             practise
             in
             the
             New
             Testament
             is
             urged
             .
          
           
             Sect.
             6.
             
             Mr.
             Blakes
             exception
             ,
             against
             the
             major
             ,
             that
             such
             institution
             or
             example
             as
             I
             require
             for
             inifant-baptism
             is
             unnecessary
             ,
             is
             refelled
             .
          
           
             Sect.
             7.
             
             Mr.
             Marshalls
             exceptions
             that
             Matth.
             28.
             19.
             is
             not
             the
             institution
             of
             baptism
             ,
             that
             onely
             Disciples
             are
             not
             appointed
             to
             be
             baptized
             ,
             that
             this
             was
             a
             rule
             onely
             for
             a
             Church
             to
             be
             constituted
             ,
             are
             refelled
             .
          
           
             Sect.
             8.
             
             The
             exceptions
             of
             Mr.
             Cobbet
             ,
             Mr.
             
               Blake
               &c.
            
             against
             the
             arguing
             from
             the
             order
             of
             teaching
             afore
             baptizing
             ,
             of
             Mr.
             Marshal
             ,
             Mr.
             
               Hussey
               ,
               &c.
            
             that
             baptizing
             is
             discipling
             ,
             are
             refelled
             .
          
           
             Sect.
             9.
             
             The
             exception
             of
             Mr.
             Marshal
             ,
             Mr.
             Blake
             ,
             Mr.
             Cobbet
             ,
             that
             nations
             are
             appointed
             to
             be
             baptized
             Matth.
             28.
             19.
             and
             so
             infants
             ,
             is
             refelled
             .
          
           
             Sect.
             10.
             
             That
             infants
             of
             believers
             are
             not
             Disciples
             appointed
             to
             be
             baptized
             ,
             Matth.
             28.
             19.
             
          
           
             
             Sect.
             11.
             
             Mr.
             Cottons
             allegations
             in
             his
             Dialogue
             ch
             .
             1.
             to
             prove
             infants
             Disciples
             ,
             are
             shewed
             to
             be
             insufficient
             .
          
           
             Sect.
             12.
             
             Mr.
             Baxters
             allegation
             of
             Acts
             15.
             10.
             to
             prove
             infants
             Disciples
             ,
             is
             fully
             answered
             ,
             and
             his
             arguments
             retorted
             .
          
           
             Sect.
             13.
             
             The
             arguments
             are
             vindicated
             which
             are
             brought
             to
             prove
             infants
             not
             meant
             by
             Disciples
             Acts
             15.
             10.
             
          
           
             Sect.
             14.
             
             Infants
             discipleship
             is
             not
             proved
             by
             Mr.
             Baxter
             from
             Lev.
             25
             41
             ,
             42.
             which
             speaks
             of
             the
             Israelites
             being
             Gods
             servants
             .
          
           
             Sect.
             15.
             
             That
             infants
             are
             not
             proved
             to
             be
             Christs
             Disciples
             from
             being
             subjects
             to
             Christ
             ,
             Christians
             ,
             belonging
             to
             Christ
             ,
             Luke
             9.
             47
             ,
             48.
             
             Matth.
             18.
             5.
             
             Mark
             9.
             41.
             
          
           
             Sect
             16.
             
             Dr.
             Featlie
             and
             Mr.
             Stephens
             arguments
             from
             John
             3
             5.
             for
             infant-baptism
             ,
             are
             answered
             ,
             and
             baptism
             shewed
             not
             to
             be
             a
             cause
             of
             regeneration
             ,
             and
             Mr.
             Cranfords
             words
             are
             considered
             .
          
           
             Sect.
             17.
             
             The
             31.
             
             Cap.
             of
             Mr.
             Baxters
             plain
             Scripture-proof
             ,
             &c.
             is
             answered
             ,
             and
             Mark
             10.
             13
             ,
             14
             ,
             15
             ,
             16.
             is
             shewed
             to
             make
             nothing
             for
             infants
             visible
             Church-membership
             and
             baptism
             ,
             and
             his
             description
             of
             visible
             Church-membership
             is
             considered
             and
             his
             argument
             from
             Deut.
             29.
             10.
             shewed
             to
             be
             insufficient
             .
          
           
             Sect.
             18.
             
             The
             41.
             
             Chap.
             of
             Mr.
             
               Blakes
               Vindic.
               Foeder
            
             :
             about
             Christs
             speech
             of
             little
             children
             Matth.
             19.
             14.
             is
             answered
             ,
             and
             my
             sayings
             in
             my
             Postscript
             vindicated
             .
          
           
             Sect.
             19.
             
             Animadversions
             on
             Mr.
             
               Cobbets
               .
               Just
               Vindic.
               part
            
             .
             1.
             ch
             .
             4.
             and
             the
             arguings
             of
             Dr.
             Homes
             ,
             Mr.
             Bailee
             ,
             Mr.
             Fuller
             ,
             Mr.
             Sidenham
             from
             the
             words
             and
             actions
             of
             Christ
             to
             little
             ones
             are
             answered
             .
          
           
             Sect.
             20.
             
             The
             practise
             of
             infant-baptism
             is
             not
             proved
             ,
             Acts
             16.
             15.
             by
             baptizing
             an
             houshold
             ,
             against
             Mr.
             Marshall
             ,
             Dr.
             Homes
             Mr.
             Bailee
             ,
             Mr.
             Cook
             ,
             Mr.
             Sidenham
             ,
             Mr.
             Fuller
             .
          
           
             Sect.
             21.
             
             That
             1
             Cor.
             10.
             2.
             proves
             not
             the
             practise
             of
             infant-baptism
             against
             Mr.
             Bailee
             ,
             Mr.
             
               Cobbet
               ,
               &c.
            
             
          
           
             Sect.
             22.
             
             Mr.
             Blakes
             argument
             from
             Gal.
             4.
             29.
             is
             answered
             .
          
           
             Sect.
             23.
             
             Mr.
             Brinsley
             and
             Dr.
             Homes
             their
             conjecture
             from
             Heb.
             6.
             2.
             to
             prove
             infant-baptism
             ,
             is
             refelled
             .
          
           
             Sect.
             24.
             
             Dr.
             Hammond
             his
             way
             of
             proving
             infant-baptism
             from
             the
             Jews
             baptizing
             Proselytes
             children
             ,
             is
             shewed
             to
             be
             vain
             .
          
           
             Sect.
             25.
             
             Dr.
             Hammonds
             elusion
             of
             Matth.
             28.
             19.
             alleged
             against
             infant-baptism
             ▪
             is
             refelled
             .
          
           
             Sect.
             26.
             
             Dr.
             Hammond
             neither
             from
             1
             Cor.
             7.
             14
             ▪
             nor
             from
             sayings
             of
             ancients
             proves
             the
             Apostles
             to
             have
             baptized
             infants
             .
          
        
      
    
     
       
         
         
           Anti-Paedobaptism
           ,
           OR
           A
           Full
           Review
           of
           the
           Dispute
           concerning
           INFANT-BAPTISM
           .
        
         
           
             SECT
             .
             I.
          
           
        
         
           
             Of
             the
             Reason
             and
             Purport
             of
             this
             writing
             ,
          
        
         
           HAving
           by
           my
           
             Postscript
             ,
             Antidote
             ,
             Addition
             to
             the
             Apology
             ,
             Praecursor
             ,
          
           and
           
             Ample
             disquisition
             of
             the
             meaning
             of
             the
             ingraffing
             ,
          
           Rom.
           11.
           17
           
           
             The
             promise
          
           ,
           Acts
           2.
           39.
           
           
             The
             holinesse
             of
             Children
          
           ,
           1.
           
           Cor.
           7.
           14.
           formerly
           printed
           ,
           endeavoured
           to
           vindicate
           my self
           ,
           and
           the
           doctrine
           of
           Anti
           Paedobaptism
           ,
           which
           I
           assert
           ,
           from
           the
           objections
           which
           have
           been
           published
           to
           hinder
           the
           entertainment
           of
           it
           ;
           I
           now
           proceed
           with
           the
           divine
           assistance
           to
           review
           the
           dispute
           about
           Infant
           Baptism
           ,
           which
           was
           made
           publick
           by
           the
           Printing
           of
           my
           Exercitation
           and
           Examen
           of
           Mr.
           Marshal's
           Sermon
           
           in
           the
           year
           1645.
           which
           is
           become
           the
           more
           laborious
           and
           tedious
           to
           me
           by
           reason
           of
           the
           many
           Antagonists
           ,
           and
           their
           several
           writings
           since
           published
           ,
           notwithstanding
           the
           equal
           and
           serious
           motion
           I
           made
           in
           the
           Epilogue
           of
           my
           Examen
           ,
           that
           I
           might
           see
           some
           one
           writing
           ,
           either
           of
           the
           Assemblies
           ,
           or
           of
           their
           Commitees
           ,
           or
           the
           London
           Ministers
           (
           who
           in
           their
           attestation
           ceasur'd
           my
           Positions
           as
           erroneous
           and
           pernicious
           )
           in
           which
           the
           whole
           strength
           of
           the
           proofs
           for
           Infant-baptism
           might
           be
           put
           together
           ,
           and
           Readers
           with
           my self
           eased
           of
           the
           trouble
           and
           charge
           of
           buying
           and
           perusing
           so
           many
           several
           writings
           ,
           which
           some
           disclaim
           ,
           and
           others
           magnifie
           .
           But
           this
           motion
           which
           would
           have
           quickly
           brought
           the
           matter
           to
           an
           issue
           ,
           and
           made
           a
           shorter
           dispatch
           of
           the
           dispute
           than
           is
           now
           likely
           to
           be
           ,
           being
           so
           far
           from
           meeting
           with
           a
           ready
           acceptance
           ,
           that
           thereby
           an
           occasion
           was
           taken
           to
           misrepresent
           me
           as
           a
           braving
           challenger
           ,
           and
           one
           that
           minds
           self-ost●ntation
           more
           than
           the
           truth
           of
           God
           (
           which
           is
           an
           artifice
           unworthy
           the
           users
           )
           and
           an
           opposite
           course
           taken
           to
           bear
           me
           down
           with
           a
           floud
           of
           injurious
           calumnies
           ,
           and
           impetuous
           rather
           than
           considerate
           Antagonists
           ,
           I
           am
           put
           to
           this
           choice
           ,
           either
           to
           weary
           my self
           by
           answering
           so
           manie
           several
           writings
           ,
           or
           else
           give
           advantage
           to
           them
           who
           are
           ready
           to
           take
           all
           advantages
           how
           indirectly
           soever
           (
           as
           appears
           by
           master
           Baxters
           dealing
           with
           me
           about
           the
           dispute
           at
           Bewdly
           ,
           master
           
             Simon
             Ford
          
           of
           Reading
           his
           dealing
           with
           me
           about
           the
           passages
           in
           the
           Act
           at
           Oxford
           1652.
           )
           to
           possesse
           people
           with
           prejudices
           against
           me
           ▪
           ,
           and
           of
           the
           unanswerablenesse
           of
           what
           is
           brought
           for
           Infant-baptism
           ,
           if
           they
           can
           but
           pretend
           that
           it
           is
           declined
           ,
           though
           it
           be
           neglected
           onely
           for
           the
           futility
           and
           feeblenesse
           of
           it
           .
           But
           the
           former
           being
           more
           eligible
           for
           the
           truths
           sake
           ,
           I
           conceive
           my self
           engaged
           to
           proceed
           in
           the
           
             Review
             of
             the
             Dispute
          
           .
           The
           writings
           which
           with
           mine
           own
           I
           am
           to
           review
           ,
           are
           either
           such
           as
           are
           directly
           written
           against
           me
           ,
           or
           such
           as
           at
           least
           for
           the
           truths
           sake
           I
           conceive
           meet
           to
           examine
           ,
           whether
           they
           meddle
           with
           my
           writings
           or
           not
           ;
           of
           the
           former
           sort
           are
           Master
           
             Stephen
             Marshals
             defence
             of
             his
             Sermon
             ,
          
           Master
           
             John
             Gerees
             Vindiciae
             paedobaptismi
          
           ,
           and
           
             Vindiciae
             Vindiciarum
          
           ,
           Doctor
           
             Nathanael
             Homes
          
           his
           Animadversions
           on
           my
           Exercitation
           ,
           Master
           
             Thomas
             Blake
          
           his
           Answer
           to
           my
           Letter
           ,
           and
           a
           great
           part
           of
           his
           
             Vindiciae
             foederis
          
           ,
           and
           most
           of
           all
           Mr.
           
             Richard
             Baxter
          
           his
           
             plain
             Scripture
             proof
             of
             Infants
             Church-membership
          
           
           
             and
             Baptism
             ▪
          
           and
           together
           with
           these
           ,
           what
           Mr.
           
             Thomas
             Cobbet
             of
             New
             England
          
           ,
           in
           his
           
             just
             vindication
          
           hath
           thought
           fit
           to
           oppose
           against
           my
           Examen
           ,
           sent
           in
           a
           manuscript
           to
           New
           England
           ,
           and
           delivered
           to
           him
           to
           examine
           ,
           as
           Mr.
           Cotton
           informed
           me
           by
           his
           letter
           ,
           though
           I
           be
           not
           named
           in
           Mr.
           Cobbets
           book
           Others
           there
           are
           ,
           which
           though
           they
           do
           not
           expresly
           oppose
           me
           ,
           yet
           Mr.
           M.
           Mr.
           B.
           or
           some
           other
           ,
           do
           direct
           me
           to
           them
           ,
           as
           Mr.
           
             Cottons
             Dialogue
             ,
             Vossius
          
           his
           Theses
           ,
           Mr.
           
             Baillees
             Anabaptism
          
           ,
           Mr.
           Drew
           ,
           Mr.
           Church
           ,
           Mr.
           Stephens
           ,
           Dr.
           Featly
           ,
           Mr.
           Lyford
           ,
           Doctor
           Hammond
           ,
           &c.
           Mr.
           Rutherfurd
           is
           one
           ,
           to
           whose
           writing
           Mr.
           Baxter
           pag.
           211.
           directs
           me
           ,
           but
           I
           have
           not
           yet
           met
           with
           ●ame
           other
           thing
           which
           he
           hath
           written
           about
           this
           argument
           ,
           than
           what
           I
           find
           in
           his
           
             Temperate
             plea
          
           ,
           chap.
           11
           ,
           12.
           yet
           when
           any
           other
           thing
           of
           his
           ,
           or
           any
           other
           Authors
           ,
           occurrs
           ,
           which
           suggests
           any
           thing
           considerable
           ,
           besides
           what
           others
           before
           have
           published
           ,
           and
           is
           already
           answered
           ,
           I
           do
           intend
           to
           take
           it
           into
           the
           Review
           ,
           and
           to
           deal
           impartially
           ,
           as
           one
           that
           seeks
           truth
           ,
           and
           is
           sensible
           that
           he
           is
           accountable
           to
           the
           Lord
           about
           writing
           as
           well
           as
           speaking
           ;
           neverthelesse
           ,
           in
           handling
           thereof
           ,
           I
           shall
           not
           tie
           my self
           ,
           any
           further
           than
           I
           see
           necessary
           ,
           to
           set
           down
           each
           Authors
           words
           at
           large
           ,
           but
           so
           much
           of
           them
           as
           I
           conceive
           requisite
           ,
           and
           according
           to
           their
           meaning
           ,
           and
           the
           force
           of
           their
           arguments
           ,
           as
           rightly
           as
           I
           can
           .
           The
           method
           I
           once
           intended
           to
           use
           in
           this
           Review
           was
           according
           to
           the
           order
           of
           my
           Examen
           ,
           but
           I
           shall
           now
           use
           such
           an
           arbitrary
           method
           as
           I
           shall
           judge
           most
           clear
           and
           comprehensive
           ,
           beginning
           with
           Mr.
           
             Richard
             Baxter
          
           his
           three
           first
           chapters
           of
           the
           first
           part
           of
           his
           book
           fore-named
           .
        
      
       
         
         
           SECT
           .
           II.
           
        
         
           
             That
             no
             good
             argument
             can
             be
             drawn
             from
             the
             positive
             Rites
             of
             the
             old
             Testament
             ,
             to
             prove
             a
             divine
             appointment
             in
             positive
             Rites
             of
             the
             new
             ;
             nor
             is
             it
             true
             as
             Mr
             B.
             saith
             ,
             that
             Infants
             admission
             into
             the
             Church
             is
             fully
             determined
             in
             the
             old
             Testament
             .
          
        
         
           MAster
           B.
           begins
           the
           dispute
           ,
           pag.
           1.
           with
           a
           preface
           tending
           to
           move
           affections
           ,
           otherwise
           than
           pleaders
           before
           the
           Aropagites
           were
           to
           do
           ,
           and
           was
           desired
           of
           Mr.
           B.
           that
           Logick
           might
           be
           used
           ,
           and
           Rhetorick
           for
           born
           ;
           but
           however
           the
           preface
           is
           framed
           ,
           and
           takes
           with
           many
           ,
           yet
           so
           many
           mistakes
           in
           it
           are
           shewed
           in
           my
           Praecursor
           ,
           as
           might
           deterre
           readers
           from
           blinding
           their
           eyes
           by
           the
           dust
           raised
           in
           it
           .
           He
           then
           tells
           us
           
             he
             must
             needs
             lay
             down
             several
             positions
             that
             must
             necessarily
             be
             well
             understood
             before
             they
             could
             understand
             the
             point
             in
             hand
             ,
          
           and
           these
           are
           no
           fewer
           than
           ten
           ,
           which
           if
           they
           had
           been
           all
           omitted
           ,
           I
           see
           not
           but
           that
           the
           point
           might
           have
           been
           as
           well
           understood
           as
           now
           it
           is
           .
           I
           do
           not
           remember
           where
           master
           B.
           makes
           any
           use
           of
           them
           for
           clearing
           the
           point
           ,
           and
           therefore
           I
           judge
           them
           ,
           with
           his
           three
           propositions
           ,
           chap.
           2.
           to
           serve
           onely
           to
           forestall
           mens
           minds
           ,
           if
           they
           be
           not
           used
           to
           dull
           the
           Readers
           attention
           ere
           he
           come
           to
           the
           point
           ,
           as
           the
           Turks
           use
           their
           Asapi
           to
           blunt
           the
           Christians
           swords
           by
           killing
           them
           afore
           their
           Janizaries
           fall
           on
           .
           But
           what
           ever
           the
           intent
           was
           ,
           there
           are
           sundry
           passages
           that
           require
           animadversions
           ;
           His
           first
           position
           is
           ,
           
             That
             the
             holy
             Ghost
             speaks
             of
             somethings
             in
             scripture
             more
             fully
             ,
             and
             of
             others
             more
             sparingly
             ,
          
           which
           I
           grant
           to
           be
           true
           ;
           but
           I
           like
           not
           his
           instance
           when
           he
           saith
           ,
           
             that
             the
             scripture
             speaks
             little
             concerning
             the
             heathen
             that
             never
             heard
             the
             Gospell
             ,
             whether
             any
             of
             them
             be
             saved
             ?
             or
             upon
             what
             terms
             he
             dealeth
             with
             them
             for
             life
             or
             death
             ?
             Far
             is
             it
          
           [
           saith
           he
           ,
           ]
           
             from
             my
             reach
             ,
             to
             discover
             the
             Holy
             Ghosts
             mind
             in
             this
             :
          
           whereas
           me
           thinks
           the
           Scripture
           speaketh
           much
           of
           this
           ,
           Ephes.
           2.
           1
           ,
           2
           ,
           3
           ,
           12.
           
           Rom.
           1.
           
           &
           2.
           
           &
           3.
           
           &
           11.
           
           Chapters
           .
           And
           to
           be
           doubtfull
           ,
           
             whether
             they
             that
             never
             heard
             the
          
           
           
             Gospel
             were
             saved
             ,
             and
             upon
             what
             terms
             God
             dealt
             with
             them
             for
             life
             or
             death
             ,
          
           is
           in
           my
           apprehension
           to
           be
           unresolved
           whether
           there
           be
           not
           another
           way
           of
           salvation
           than
           by
           Christ
           ;
           whether
           a
           man
           living
           and
           dying
           a
           professed
           Idolater
           without
           repentance
           ,
           may
           not
           be
           saved
           by
           his
           moral
           dem●anour
           ;
           and
           whether
           Pelagianism
           be
           not
           true
           ,
           that
           by
           nature
           without
           grace
           men
           may
           be
           saved
           .
           Vedelius
           in
           his
           book
           
             de
             deo
             synagogae
          
           charged
           Barlet
           the
           Arminian
           with
           a
           dangerous
           position
           in
           writing
           in
           verses
           before
           a
           book
           of
           
             Manasseh
             Ben
             Israel
             the
             Jew
             ,
             that
             the
             God
             of
             Iews
             and
             Christians
             was
             one
             ,
          
           and
           intimating
           that
           
             Iews
             remaining
             in
             denial
             of
             Christ
             might
             have
             God
             for
             their
             God
             ,
          
           contrary
           to
           Iohn
           8.
           24.
           and
           14.
           
           ●6
           .
           Act.
           4
           12.
           1
           
           Iohn
           2.
           23.
           and
           5.
           12.
           2.
           
           Iohn
           9.
           
           How
           much
           more
           dangerous
           a
           conceit
           must
           this
           be
           ,
           much
           lessening
           the
           grace
           of
           God
           in
           Christ
           ,
           tending
           to
           Pelagianism
           ,
           and
           to
           make
           Idolatrie
           a
           venial
           sin
           ,
           to
           imagine
           that
           men
           that
           never
           had
           the
           Gospel
           nor
           the
           Prophets
           ,
           but
           were
           such
           ,
           even
           the
           best
           of
           them
           ,
           as
           are
           described
           Rom.
           1.
           21.
           
           &c.
           that
           they
           should
           be
           saved
           ,
           when
           the
           Scripture
           so
           plainly
           tels
           us
           ,
           Revel
           .
           21.
           8.
           27.
           
           &
           22.
           15.
           that
           all
           Idolaters
           shall
           be
           without
           ?
           But
           I
           leave
           master
           B.
           to
           Doctor
           Prideaux
           his
           lecture
           
             de
             salute
             Ethnicorum
          
           to
           resolve
           him
           in
           this
           point
           .
        
         
           And
           whereas
           he
           saith
           
             the
             Scripture
             speaketh
             sparingly
             of
             Infants
             ,
          
           it
           seems
           then
           some
           at
           least
           of
           his
           texts
           he
           brings
           for
           Infants
           discipleship
           and
           visible
           Church-membership
           are
           impertinent
           ,
           sith
           they
           are
           so
           many
           ;
           and
           whereas
           he
           instanceth
           in
           
             the
             case
             of
             Insant-Baptism
             among
             such
             things
             as
             are
             not
             plainly
             determined
             in
             Scripture
             ,
          
           he
           doth
           thereby
           gainsay
           the
           title
           of
           his
           book
           ,
           which
           he
           cals
           
             plain
             Scripture
             proof
             of
             Infants
             baptism
          
           ;
           nor
           is
           he
           relieved
           by
           what
           he
           replies
           in
           his
           
             praefestinant
             is
             morator
          
           ,
           where
           nothing
           is
           brought
           out
           of
           his
           words
           ,
           before
           or
           after
           ,
           which
           shews
           I
           have
           not
           rightly
           alleged
           his
           words
           in
           my
           
             Praecursor
             ,
             Sect.
          
           2.
           
           And
           his
           words
           pag.
           9.
           [
           
             the
             grounds
             of
             it
             are
             very
             easie
             and
             plain
             ,
             though
             to
             many
             it
             be
             difficult
             to
             discern
             how
             it
             is
             from
             those
             grounds
             inferred
          
           ]
           do
           confirm
           my
           observation
           ,
           that
           he
           contradicted
           his
           title
           ,
           sith
           the
           inference
           which
           is
           the
           proof
           ,
           is
           in
           them
           confessed
           to
           be
           difficult
           .
           But
           what
           he
           saith
           in
           the
           words
           following
           ,
           pag.
           3
           ,
           4.
           is
           more
           exactly
           to
           be
           scanned
           ,
           as
           touching
           the
           main
           Basis
           of
           Paedo-Baptism
           .
           
             The
             new
             Testament
          
           (
           saith
           Mr.
           B.
           )
           
             speaks
             more
             sparingly
             of
             that
             which
             is
             more
             fully
             discovered
             in
             the
             old
             ,
             what
             need
             the
             same
             thing
             be
             so
             done
             twice
             ,
          
           
           
             except
             men
             had
             questioned
             the
             authority
             of
             the
             old
             ?
             the
             whole
             Scripture
             is
             the
             perfect
             word
             and
             law
             of
             God
             ;
             &
             if
             he
             should
             reveal
             all
             his
             mind
             in
             one
             part
             ,
             what
             use
             should
             we
             make
             of
             the
             other
             ?
             How
             silent
             is
             the
             N.
             T.
             concerning
             Christian
             magistracy
             ?
             which
             made
             the
             Anabaptists
             of
             old
             deny
             it
             ;
             Where
             find
             you
             a
             Christian
             in
             the
             new
             Testament
             that
             exercised
             the
             place
             of
             a
             King
             ,
             a
             Parliament-man
             ,
             or
             Justice
             of
             Peace
             ,
             or
             the
             like
             ?
             so
             of
             an
             oath
             before
             a
             Magistrate
             ,
             of
             war
             ,
             of
             the
             Sabbath
             ,
             &c.
             how
             sparing
             is
             the
             new
             Testament
             ?
             and
             why
             ?
             but
             because
             there
             was
             enough
             said
             of
             them
             before
             in
             the
             old
             ;
             This
             also
             is
             the
             very
             case
             in
             the
             question
             in
             hand
             .
             The
             main
             question
             is
             not
             ,
             by
             what
             sign
             members
             are
             to
             be
             admitted
             into
             the
             Church
             ?
             or
             whether
             by
             a
             sign
             or
             without
             ?
             But
             at
             what
             age
             they
             are
             to
             be
             admitted
             members
             ?
             now
             this
             is
             as
             fully
             determined
             in
             the
             old
             Testament
             ,
             as
             most
             things
             in
             the
             Bible
             ,
             and
             therefore
             what
             need
             any
             more
             ?
          
        
         
           Answ.
           Mr.
           B.
           here
           asserts
           
             in
             the
             question
             about
             Infant
             baptism
             ,
             that
             it
             is
             as
             fully
             determined
             in
             the
             old
             Testament
             as
             most
             things
             in
             the
             Bible
             ,
             at
             what
             age
             persons
             should
             be
             admitted
             members
             into
             the
             Church
             ,
             and
             therefore
             what
             need
             any
             more
             ?
          
           which
           if
           true
           ,
           Mr.
           B.
           had
           done
           well
           to
           have
           spared
           the
           allegation
           of
           Mat.
           28.
           19.
           
           Acts
           15.
           10.
           
           Luk.
           9.
           42.
           48.
           
           Mat.
           18.
           5.
           
           Mark
           9.
           41.
           
           Rom.
           11.
           17
           ,
           19
           ,
           20
           ,
           24
           ,
           25
           ,
           26.
           
           Mat.
           23.
           37
           ,
           38
           ,
           39.
           
           Rom.
           4.
           11.
           1.
           
           Cor.
           7.
           14
           ,
           Mark
           9.
           36
           ,
           37.
           and
           10.
           13
           ,
           14
           ,
           15
           ,
           16.
           and
           others
           the
           allegation
           of
           Act.
           2.
           38
           39.
           and
           16.
           15.
           1.
           
           Cor.
           10
           1
           ,
           2.
           for
           Infant-baptism
           ,
           not
           troubling
           the
           Reader
           with
           more
           ,
           when
           ,
           if
           he
           speak
           true
           ,
           the
           proof
           might
           have
           been
           made
           by
           fewer
           texts
           ;
           
             Frustra
             fit
             per
             plura
             ,
             quod
             fieri
             potest
             per
             pauciora
             .
          
           And
           indeed
           when
           Paedo-baptists
           speak
           not
           like
           wranglers
           ,
           but
           ingenuously
           confesse
           the
           naked
           truth
           ,
           they
           acknowledge
           there
           is
           no
           expresse
           precept
           or
           example
           for
           Infantbaptism
           in
           the
           new
           Testament
           ,
           but
           they
           must
           flye
           to
           the
           old
           ,
           Master
           
             Marshal
             in
             his
             sermon
             of
             baptizing
             Infants
             ,
          
           pag.
           34.
           
           Doctor
           Young
           in
           the
           passage
           cited
           in
           my
           
             Praecursor
             ,
             Sect.
          
           22.
           
           Eaton
           and
           
             Taylor
             ,
             defence
          
           ,
           pag.
           57.
           
           
             Do
             not
             you
             conclude
             Infants
             must
             be
             baptized
             ,
             not
             because
             the
             new
             Testament
             expresly
             saith
             so
             ,
             but
             because
             you
             find
             it
             in
             the
             old
             ;
             the
             Jews
             children
             were
             circumcised
             ,
             therefore
             Christians
             children
             must
             be
             baptized
             .
             The
             assembly
             at
             Westminster
             answer
             to
             the
             dissenting
             Brethren
             touching
             Ordination
             ,
          
           pag.
           186.
           
           
             If
             par
             ratio
             will
             not
             serve
             turn
             to
             prove
             an
             ordinance
             of
             Christ
             ,
             or
             at
             least
             to
          
           
           
             warrant
             a
             practice
             ,
             how
             will
             our
             brethren
             prove
             baptizing
             of
             infants
             ?
          
           Which
           confessions
           me
           thinks
           should
           deterre
           Paedobaptists
           fom
           alleging
           precept
           and
           practice
           of
           it
           out
           of
           the
           new
           Testament
           ;
           or
           at
           least
           readers
           and
           hearers
           should
           learn
           more
           wit
           than
           to
           be
           cheated
           thereby
           ,
           when
           their
           own
           confessions
           do
           shew
           that
           they
           are
           brought
           onely
           to
           fill
           up
           books
           ,
           and
           to
           deceive
           the
           poor
           simple
           readers
           .
           But
           let
           us
           view
           Mr.
           B.
           words
           better
           .
        
         
           He
           saith
           ,
           
             the
             main
             question
             is
             not
             by
             what
             sign
             members
             are
             to
             be
             admitted
             into
             the
             Church
             ,
             or
             whether
             by
             a
             sign
             or
             without
             ,
             but
             at
             what
             age
             they
             are
             to
             be
             admitted
             members
             ?
             now
             this
             is
             as
             fully
             determined
             in
             the
             old
             Testament
             as
             most
             things
             in
             the
             Bible
             .
             Mr.
             M.
             in
             his
             defence
             ,
          
           pag.
           195.
           saith
           thus
           ;
           
             First
             ,
             for
             the
             point
             of
             will
             worship
             I
             shall
             desire
             you
             to
             prove
             this
             Conclusion
             ,
             That
             all
             things
             belonging
             to
             Christian
             worship
             ,
             even
             in
             the
             circumstances
             of
             it
             ,
             even
             the
             ages
             and
             sexes
             of
             the
             persons
             to
             whom
             the
             ordinances
             are
             to
             be
             applyed
             ,
             must
             expresly
             be
             set
             down
             in
             the
             new
             Testament
             ;
             if
             you
             prove
             not
             this
             ,
             you
             say
             nothing
             to
             the
             purpose
             ,
             for
             this
             is
             our
             very
             case
             ,
          
           pag.
           205.
           
           
             This
             about
             Infantbaptism
             touches
             but
             a
             circumstance
             of
             age
             .
          
        
         
           Answ.
           T
           is
           true
           ,
           the
           main
           question
           is
           ,
           whether
           infants
           are
           to
           be
           baptized
           ?
           But
           they
           that
           deny
           it
           ,
           do
           so
           ,
           not
           meerly
           because
           of
           their
           age
           ,
           but
           because
           
           they
           appear
           not
           ordinarily
           to
           be
           disciples
           of
           Christ
           ,
           or
           believers
           ,
           or
           capable
           of
           these
           in
           act
           .
           Their
           admission
           by
           baptism
           is
           questioned
           because
           of
           their
           nondiscipleship
           ,
           not
           precisely
           by
           reason
           of
           their
           age
           .
           Mr.
           B.
           in
           his
           
             Appendix
             to
             his
             plain
             scripture
             proof
          
           &c.
           pag.
           302.
           
           
             And
             that
             in
             so
             material
             a
             thing
             as
             Infantbaptism
             ,
             and
             so
             about
             the
             proper
             subject
             of
             so
             great
             an
             ordinance
             ;
             and
             if
             you
             judge
             Infantbaptism
             a
             meer
             circumstance
             ,
             you
          
           
           
             are
             much
             mistaken
          
           .
           If
           the
           question
           about
           Infantbaptism
           touch
           but
           a
           circumstance
           of
           age
           ,
           then
           the
           question
           about
           Infant-communion
           toucheth
           but
           a
           circumstance
           of
           age
           ,
           and
           if
           men
           may
           without
           precept
           or
           
           example
           in
           the
           new
           Testament
           of
           Infant
           baptism
           be
           acquitted
           from
           willworship
           ,
           because
           it
           toucheth
           but
           a
           circumstance
           of
           age
           ,
           by
           the
           same
           reason
           they
           may
           be
           acquitted
           from
           willworship
           ,
           who
           give
           Infants
           the
           Communion
           ,
           because
           it
           toucheth
           but
           a
           circumstance
           of
           age
           .
           Our
           Lord
           Christ
           and
           his
           Apostles
           having
           determined
           who
           are
           to
           be
           baptized
           ,
           it
           is
           manifest
           willworship
           or
           humane
           Invention
           to
           baptize
           others
           than
           he
           and
           they
           have
           appointed
           ;
           and
           it
           is
           so
           much
           the
           worse
           ,
           because
           it
           is
           not
           onely
           about
           the
           proper
           subject
           of
           so
           great
           an
           ordinance
           ,
           but
           also
           the
           main
           end
           and
           use
           of
           baptism
           ,
           by
           altering
           of
           which
           the
           ordinance
           is
           quite
           changed
           into
           another
           thing
           ,
           and
           the
           Church
           of
           God
           exceedingly
           corrupted
           .
           But
           letting
           that
           passe
           ,
           
             admission
             of
             Infants
             into
             the
             Church
          
           (
           Mr.
           B.
           saith
           )
           
             is
             fully
             determined
             in
             the
             old
             Testament
          
           ;
           if
           he
           mean
           not
           the
           Christian
           visible
           Church
           ,
           he
           speaks
           ambiguously
           ,
           and
           if
           his
           words
           be
           meant
           of
           the
           Christion
           visible
           Churah
           (
           of
           which
           onely
           is
           the
           question
           )
           then
           it
           is
           as
           fully
           determined
           in
           the
           old
           Testament
           ,
           that
           Infants
           should
           be
           admitted
           into
           the
           visible
           Church
           Christian
           as
           most
           things
           in
           the
           Bible
           ,
           as
           that
           God
           made
           heaven
           and
           earth
           ,
           idols
           are
           vanities
           ,
           fornication
           a
           sin
           ,
           &c.
           
           But
           surely
           none
           will
           believe
           Mr.
           B.
           in
           this
           ,
           but
           he
           that
           is
           so
           simple
           as
           to
           believe
           every
           word
           .
           Me
           thinks
           he
           should
           not
           have
           said
           such
           a
           word
           at
           Bewdly
           ,
           where
           he
           saith
           in
           his
           
             History
             ,
             were
             many
             antient
             stayd
             Christians
             ,
             that
             would
             not
             as
             children
             be
             t●st
             up
             and
             down
             ,
             and
             carried
             too
             and
             fro
             with
             every
             wind
             of
             doctrine
             ,
          
           except
           he
           presumed
           they
           would
           take
           what
           he
           said
           ,
           as
           true
           ,
           without
           trial
           .
           Formerly
           this
           was
           the
           received
           doctrine
           ,
           that
           Baptism
           was
           the
           sacrament
           of
           admission
           into
           the
           Christian
           Church
           ,
           that
           Baptism
           and
           the
           Lords
           supper
           were
           the
           sacraments
           of
           the
           new
           Testament
           ,
           instituted
           by
           Christ
           himself
           ,
           that
           Circumcision
           .
           and
           the
           Passeover
           ,
           and
           the
           whole
           Jewish
           Church
           policy
           are
           abrogated
           ,
           which
           if
           true
           ,
           it
           is
           very
           bold
           to
           say
           ,
           that
           
             Infants
             are
             to
             be
             admitted
             into
             the
             visible
             Church
             Christian
             ,
             is
             as
             fully
             determined
             in
             the
             old
             Testament
             ,
             as
             most
             things
             in
             the
             Bible
             ,
          
           when
           there
           is
           not
           a
           word
           in
           all
           the
           old
           Testament
           about
           the
           age
           ,
           or
           way
           of
           admission
           into
           the
           visible
           Church
           Christian.
           But
           where
           doth
           Mr.
           B.
           find
           this
           admission
           so
           fully
           determined
           in
           the
           old
           Testament
           ?
           In
           the
           dispute
           at
           Bewdly
           he
           denied
           the
           precept
           of
           Circumcision
           to
           be
           the
           ordinance
           of
           visible
           church-membership
           ,
           And
           in
           my
           
             Praecursor
             ,
             Sect.
          
           6
           I
           say
           ,
           as
           yet
           I
           can
           fi●d
           no
           such
           law
           or
           ordinance
           for
           Infants
           
           visible
           Church-mem-bership
           save
           what
           is
           injoyned
           concerning
           Circumcision
           .
           To
           w
           th
           he
           replies
           in
           his
           
             Praefestinantis
             morator
             ,
             What
             not
             yet
             ?
             And
             yet
             dare
             you
             boast
             so
             confidently
             of
             your
             prepared
             confutation
             ?
             yet
             can
             you
             find
             no
             law
             that
             made
             women
             Church-members
             ?
             nor
             the
             uncircumcised
             males
             in
             the
             wilderness
             ?
             O
             the
             power
             of
             prejudice
             !
          
           Whereto
           I
           say
           ,
           though
           I
           boast
           not
           of
           my
           prepared
           confutation
           ,
           but
           speak
           of
           it
           modestly
           ,
           yet
           I
           find
           no
           cause
           to
           be
           lesse
           confident
           of
           my
           prepared
           confutation
           ,
           because
           of
           these
           frivolous
           interogations
           of
           Mr.
           B.
           It
           is
           not
           the
           power
           of
           prejudice
           which
           is
           the
           reason
           why
           I
           find
           not
           a
           law
           or
           ordinance
           for
           Infants
           visible
           Church-membership
           ,
           but
           because
           I
           do
           not
           see
           or
           read
           of
           law
           or
           ordinance
           for
           Infants
           visible
           Church-membership
           besides
           that
           of
           Circumcision
           ,
           either
           upon
           my
           own
           search
           ,
           or
           Mr.
           Bs.
           or
           others
           shewing
           ;
           I
           asked
           once
           a
           Preacher
           at
           Bewdley
           where
           it
           was
           ?
           he
           told
           me
           it
           was
           Deut.
           29.
           10
           ,
           11
           ,
           12
           ,
           13.
           
           I
           told
           him
           I
           find
           a
           relation
           of
           a
           fact
           ,
           of
           a
           thing
           that
           was
           done
           ,
           but
           not
           a
           word
           of
           any
           law
           ,
           ordinance
           precept
           or
           command
           ,
           determining
           thus
           it
           shall
           be
           ,
           this
           shall
           be
           done
           ▪
           &c.
           or
           any
           other
           form
           of
           speech
           that
           imports
           a
           law
           ,
           ordinance
           ,
           precept
           ,
           statute
           or
           command
           to
           make
           female
           infants
           visible
           Churchmembers
           ;
           much
           lesse
           do
           I
           find
           an
           appointment
           ,
           law
           ,
           ordinance
           ,
           that
           
             some
             infants
             were
             once
             to
             be
             admitted
             members
             of
             the
             visible
             Church
          
           (
           which
           Mr.
           B.
           should
           have
           proved
           to
           be
           unrepealed
           ,
           according
           to
           his
           assertion
           ,
           cap.
           5.
           26.
           
           )
           except
           the
           law
           of
           Circumcising
           infants
           .
           And
           therefore
           my
           confutation
           of
           Mr.
           Bs.
           argument
           ,
           cap.
           5.
           might
           be
           sufficient
           ,
           if
           I
           only
           denied
           such
           an
           ordinance
           or
           appointment
           ,
           till
           it
           be
           shewed
           .
           I
           do
           confess
           my
           weakness
           in
           my
           answering
           at
           Bewdley
           ,
           in
           that
           I
           permitted
           Mr.
           B.
           to
           run
           on
           in
           the
           proof
           of
           an
           ordinance
           unrepealed
           ,
           afore
           he
           had
           shewed
           me
           where
           that
           ordinance
           is
           ,
           but
           I
           perceived
           therein
           what
           I
           feared
           still
           ,
           that
           I
           should
           not
           in
           a
           verball
           dispute
           observe
           what
           was
           necessary
           to
           be
           heeded
           .
           But
           I
           may
           say
           with
           truth
           Mr.
           B.
           either
           understands
           not
           what
           is
           meant
           by
           a
           law
           ,
           ordinance
           ,
           appointment
           liable
           to
           repeal
           ,
           or
           still
           binding
           ,
           or
           loves
           to
           pervert
           words
           from
           the
           genuine
           sense
           ,
           as
           he
           did
           the
           word
           [
           accuse
           ;
           ]
           or
           else
           he
           is
           unwilling
           to
           speak
           plainly
           ,
           who
           being
           provoked
           to
           shew
           in
           what
           text
           of
           Scripture
           that
           pretended
           law
           ,
           ordinance
           ,
           appointment
           is
           ,
           doth
           not
           yet
           shew
           it
           .
           And
           for
           his
           assertion
           here
           ,
           it
           exceeds
           all
           faith
           ,
           that
           
             infant
             admission
             into
             the
             Church
          
           (
           meaning
           the
           visible
           Church
           Christian
           )
           
             should
             be
             as
             fully
             determined
             in
             the
             old
             Testament
             ,
             at
             most
             things
             in
             the
             Bible
             .
             ,
          
        
         
         
           But
           wherever
           ,
           Mr.
           B.
           imagines
           it
           is
           fully
           determined
           in
           the
           old
           Testament
           ,
           the
           Assembly
           at
           Westminster
           in
           their
           
             Confession
             of
             faith
          
           ,
           chap.
           25.
           
           Art.
           4.
           allege
           but
           one
           text
           out
           of
           the
           old
           Testament
           ,
           
             viz.
             Gen.
          
           17.
           7.
           9.
           for
           admission
           of
           Infants
           by
           Baptism
           into
           the
           visible
           Church
           ,
           and
           if
           Mr.
           M.
           their
           Champion
           in
           this
           Point
           expresse
           their
           minds
           ,
           they
           deduce
           Infant-baptism
           from
           this
           principle
           ,
           
             All
             Gods
             Commands
             and
             Institutions
             about
             the
             Sacraments
             of
             the
             Jews
             bind
             us
             as
             much
             as
             they
             did
             them
             in
             all
             things
             which
             belong
             to
             the
             substance
             of
             the
             Covenant
             ,
             and
             were
             not
             accidental
             to
             them
             .
          
           Which
           how
           false
           it
           is
           ,
           how
           contrary
           to
           the
           Tenet
           of
           Divines
           former
           and
           later
           ,
           is
           shewed
           in
           my
           Examen
           ,
           part
           ▪
           3.
           
           Sect.
           12.
           to
           which
           I
           may
           add
           the
           
             Assemblies
             confession
             of
             faith
          
           ,
           chap.
           19.
           
           Art.
           3.
           
           
             All
             which
             ceremonial
             laws
             are
             now
             abrogated
             under
             the
             New
             Testament
             .
          
           And
           if
           all
           of
           them
           be
           abrogated
           ,
           how
           can
           it
           be
           true
           that
           the
           law
           about
           circumcising
           Infants
           still
           binds
           ?
           But
           Mr.
           M.
           in
           his
           Defence
           pag.
           195.
           conceives
           his
           argument
           from
           the
           analogy
           of
           the
           Ceremonial
           law
           of
           Circumcision
           ,
           which
           he
           calls
           his
           
             Analogical
             argument
          
           ,
           pag.
           201.
           good
           ;
           on
           the
           contrary
           I
           deny
           any
           argument
           from
           analogy
           of
           the
           Ceremonial
           law
           good
           in
           meer
           positive
           ceremonies
           to
           prove
           thus
           it
           was
           in
           the
           old
           Testament
           ,
           therefore
           it
           must
           be
           so
           in
           the
           new
           .
           And
           thus
           I
           argue
           ,
        
         
           1.
           
           Arguments
           from
           Analogy
           in
           meer
           positive
           Rites
           of
           the
           old
           Testament
           to
           make
           rules
           for
           observing
           meer
           positive
           Ceremonies
           of
           the
           new
           wthout
           institution
           gathered
           by
           precept
           or
           apostolical
           example
           or
           other
           declaration
           in
           the
           new
           Testament
           ,
           do
           suppose
           that
           without
           Institution
           there
           may
           be
           
             par
             ratio
             ,
             a
             like
             reason
          
           of
           the
           use
           of
           the
           one
           Ceremony
           as
           the
           other
           .
           But
           this
           is
           not
           true
           ;
           For
           in
           positive
           Rites
           there
           is
           no
           reason
           for
           the
           use
           of
           this
           &
           not
           another
           thing
           in
           this
           manner
           to
           this
           end
           ,
           
           by
           ,
           or
           to
           persons
           ,
           but
           the
           will
           of
           the
           appointer
           .
           For
           there
           is
           not
           any
           thing
           natural
           or
           moral
           in
           them
           ,
           they
           have
           no
           general
           equity
           ,
           they
           are
           supposed
           to
           be
           meerly
           not
           mixtly
           positive
           .
           Therefore
           where
           there
           is
           not
           the
           like
           Institution
           ,
           there
           is
           not
           a
           like
           reason
           ;
           and
           therefore
           this
           opinion
           of
           Analogy
           in
           positive
           Rites
           from
           a
           parity
           of
           reason
           without
           Institution
           in
           the
           new
           Testament
           is
           a
           meer
           fancy
           ,
           and
           no
           good
           
           ground
           for
           an
           argument
           .
           To
           apply
           it
           to
           the
           
           case
           in
           hand
           ,
           Circumcision
           and
           Baptism
           are
           meerly
           positive
           ordinances
           ;
           Mr.
           B.
           cals
           them
           ,
           p.
           9.
           
           
             Positives
             about
             worship
          
           .
           Generally
           Sacraments
           by
           Divines
           are
           reckoned
           among
           meer
           positives
           ;
           
             Chamier
             .
             Panstr
             .
             Cath.
             Tom.
          
           4.
           l.
           2.
           c.
           12.
           
           Sect.
           20.
           
             nulla
             vera
             ratio
             Sacramentorum
             potest
             consistere
             absque
             institutione
             .
          
           l.
           7.
           c.
           10.
           
           Sect.
           1.
           
             nullum
             Sacramentum
             est
             à
             natura
             sua
             ,
             itaque
             prorsus
             ab
             institutione
             .
          
           The
           places
           are
           innumerable
           in
           Protestant
           writers
           and
           others
           to
           prove
           this
           ;
           were
           it
           not
           that
           I
           find
           my
           Antagonists
           often
           forget
           what
           is
           elsewhere
           yielded
           by
           them
           ,
           I
           should
           not
           say
           so
           much
           ,
           the
           thing
           being
           so
           plain
           ,
           that
           there
           is
           nothing
           natural
           or
           moral
           in
           them
           ,
           because
           till
           they
           were
           appointed
           (
           which
           was
           thousands
           of
           years
           after
           the
           creation
           )
           they
           were
           not
           used
           ,
           nor
           taken
           for
           signs
           of
           that
           which
           they
           signified
           .
           The
           reason
           ▪
           then
           of
           Baptism
           and
           Circumcision
           is
           meerly
           Institution
           ;
           if
           then
           there
           be
           not
           the
           like
           Institution
           ,
           there
           is
           not
           the
           like
           reason
           .
           This
           argument
           is
           confirmed
           by
           Mr.
           M●
           .
           grant
           ,
           Defence
           ,
           pag.
           92.
           182.
           the
           
             formal
             reason
             of
             the
             Iews
             being
             circumcised
             was
             the
             Command
             of
             God
             ▪
          
           therefore
           there
           is
           not
           the
           like
           reason
           of
           Infant-baptism
           as
           of
           Infant-circumcision
           without
           the
           like
           command
           of
           God.
           But
           there
           is
           no
           expresse
           command
           for
           Infant-baptism
           as
           Mr.
           M.
           confesseth
           ,
           therefore
           there
           is
           not
           
             par
             ratio
             ,
             like
             reason
          
           of
           the
           one
           as
           the
           other
           .
        
         
           2.
           
           I
           thus
           argue
           ,
           If
           all
           the
           Laws
           and
           Commands
           about
           the
           Sacraments
           ,
           positive
           Rites
           and
           Ceremonies
           of
           the
           Jews
           ,
           be
           now
           abrogated
           ,
           then
           no
           argument
           upon
           supposed
           analogy
           or
           parity
           of
           reason
           from
           the
           institution
           of
           those
           abrogated
           Rites
           can
           prove
           a
           binding
           rule
           to
           us
           about
           a
           meer
           positive
           Rite
           of
           the
           new
           Testament
           .
           For
           how
           can
           that
           make
           a
           binding
           rule
           to
           us
           about
           another
           meer
           positive
           Rite
           without
           any
           other
           Institution
           ,
           which
           it self
           is
           abrogated
           ?
           that
           which
           binds
           not
           at
           all
           ,
           binds
           not
           about
           another
           thing
           ,
           
             v.
             g.
          
           Baptism
           .
           But
           all
           the
           Laws
           and
           Commands
           about
           the
           Sacraments
           ,
           positive
           Rites
           and
           Ceremonies
           of
           the
           Jews
           ,
           are
           now
           abrogated
           ,
           as
           
           is
           proved
           in
           my
           Examen
           ,
           part
           .
           3.
           sect
           .
           12.
           and
           confessed
           by
           the
           
             Assembly
             Conf.
             of
             faith
          
           ,
           chap.
           19.
           art
           .
           3.
           ergo
           none
           of
           them
           bind
           ,
           This
           argument
           is
           confirmed
           by
           the
           words
           of
           Mr
           
             Cawdrey
             Sabbat
             .
             Rediv.
          
           part
           .
           2.
           chap.
           7.
           sect
           .
           7.
           pag.
           263.
           
           
             No
             ceremonial
             commandement
             can
             infer
             a
             moral
             commandement
             .
             The
             reason
             of
             our
             assertion
             is
             this
             ,
             because
             partial
             commandments
             given
             to
             some
             Nation
             or
             persons
             (
             as
             the
             Ceremonial
             precepts
             were
             )
             cannot
             infer
             a
             general
             to
             oblige
             others
             ,
             even
             all
             the
             world
             .
          
           Again
           ,
           Sect.
           10.
           pag.
           276.
           
           
             First
             it
             is
             so
             in
             all
             other
             like
             special
             and
             ceremonial
             Commandements
             concerning
             dayes
             ,
             whensoever
             the
             particular
             day
             was
             abrogated
             ,
             the
             whole
             Commandement
             concerning
             that
             day
             was
             utterly
             abolished
             ,
             the
             Law
             of
             Circumcision
             and
             of
             the
             Passeover
             is
             expired
             as
             well
             as
             the
             sacramental
             and
             ceremonial
             actions
             commanded
             by
             that
             law
             .
          
        
         
           This
           Mr.
           M.
           conceived
           he
           had
           prevented
           by
           supposing
           
             that
             in
             some
             commands
             about
             the
             Sacraments
             of
             the
             Iews
             ,
             are
             some
             things
             that
             belong
             to
             the
             substance
             of
             the
             Covenant
             ,
             and
             limiting
             his
             assertion
             to
             those
             .
          
           And
           when
           in
           my
           Examen
           pag.
           115.
           
           I
           argued
           ,
           that
           in
           no
           good
           sense
           it
           can
           be
           true
           
             that
             some
             of
             the
             commands
             of
             God
             about
             the
             Sacraments
             of
             the
             Jews
             contained
             things
             belonging
             to
             the
             substance
             of
             the
             Covenant
             ,
          
           he
           tels
           us
           pag.
           198
           ,
           199.
           of
           his
           
             Defence
             ,
             that
             our
             Sacraments
             have
             the
             same
             substance
             with
             theirs
             ,
             the
             same
             general
             nature
             ,
             end
             ,
             and
             use
             ;
             which
             he
             makes
             in
             these
             things
             ,
             theirs
             were
             seals
             of
             the
             Covenant
             ,
             so
             ours
             ,
          
           &c.
           
           But
           none
           of
           all
           these
           are
           to
           the
           purpose
           ,
           his
           allegations
           tending
           onely
           to
           prove
           that
           our
           Sacraments
           and
           the
           Jews
           have
           the
           same
           general
           nature
           ,
           which
           he
           calls
           substance
           ,
           but
           not
           a
           word
           to
           shew
           that
           any
           command
           about
           them
           belonged
           to
           the
           substance
           of
           the
           Covenant
           ,
           but
           as
           if
           he
           were
           angry
           ,
           or
           did
           disdain
           a
           man
           should
           question
           his
           dictates
           ,
           onely
           recites
           his
           meaning
           ,
           and
           a
           passage
           or
           two
           of
           Protestant
           Authors
           ,
           and
           never
           answers
           a
           word
           to
           my
           objection
           ,
           Exam.
           pag.
           115.
           that
           in
           no
           good
           sense
           could
           it
           be
           true
           that
           some
           commands
           of
           God
           about
           the
           Sacraments
           of
           the
           Jews
           did
           contain
           things
           belonging
           to
           the
           substance
           of
           the
           Covenant
           .
           Yea
           when
           I
           animadverted
           on
           that
           saying
           in
           his
           
             Sermon
             ,
             the
             manner
             of
             administration
             of
             this
             Covenant
             was
             first
             by
             types
             ,
             shadows
             and
             sacrifices
             ,
          
           &c.
           
           It
           had
           been
           convenient
           to
           have
           named
           Circumcision
           ,
           that
           it
           might
           not
           be
           conceived
           to
           belong
           to
           the
           substance
           of
           the
           Covenant
           :
           
             I
             reply
          
           ,
           saith
           he
           ,
           
             in
             his
             Defence
          
           ,
           pag.
           99.
           
             this
             is
             a
             very
             small
             quarrell
             ,
          
           
           
             I
             added
             ,
             &c.
             which
             supplies
             both
             Circumcision
             and
             other
             things
             .
          
           Which
           words
           in
           the
           plain
           construction
           of
           them
           do
           note
           ,
           that
           Circumcision
           is
           comprehended
           in
           his
           &c.
           as
           belonging
           to
           the
           manner
           of
           administration
           ,
           not
           to
           the
           substance
           of
           the
           Covenant
           .
           And
           yet
           pag.
           187.
           he
           hath
           these
           words
           ,
           
             I
             have
             already
             proved
          
           (
           that
           is
           no
           where
           ,
           no
           not
           so
           much
           as
           in
           attempt
           )
           
             that
             Circumcision
             though
             a
             part
             of
             their
             administration
             did
             yet
             belong
             to
             the
             substance
          
           (
           meaning
           of
           the
           Covenant
           of
           grace
           )
           
             belong
             to
             it
             ,
             I
             say
             ,
             not
             as
             a
             part
             of
             it
             ,
             but
             as
             a
             means
             of
             applying
             it
             .
          
           So
           uncertain
           and
           enterferring
           one
           another
           are
           his
           speeches
           about
           this
           thing
           .
           And
           yet
           this
           salve
           he
           adds
           is
           not
           true
           in
           any
           sense
           in
           which
           the
           word
           [
           substance
           ]
           may
           be
           taken
           .
           For
           if
           he
           mean
           by
           [
           
             applying
             the
             Covenant
          
           ]
           the
           signifying
           Christ
           to
           come
           ,
           or
           the
           spiritual
           part
           promised
           ,
           so
           Circumcision
           was
           a
           Type
           or
           shadow
           ,
           and
           therefore
           according
           to
           his
           doctrine
           belonging
           to
           the
           administration
           that
           then
           was
           ,
           not
           to
           the
           substance
           of
           the
           Covenant
           ;
           if
           he
           mean
           by
           [
           
             applying
             the
             Conant
          
           ]
           sealing
           or
           assuring
           the
           righteousnesse
           of
           faith
           to
           mens
           consciences
           ,
           neither
           doth
           this
           make
           it
           of
           the
           substance
           of
           the
           Covenant
           ,
           the
           Covenant
           being
           made
           before
           ,
           and
           though
           Circumcision
           had
           never
           thus
           applyed
           it
           ,
           the
           substance
           of
           the
           Covenant
           had
           been
           the
           same
           ,
           yea
           the
           Covenant
           was
           the
           same
           in
           substance
           ,
           according
           to
           his
           own
           doctrine
           ,
           2000.
           years
           before
           Circumcision
           did
           apply
           it
           to
           any
           ;
           now
           I
           do
           not
           conceive
           any
           thing
           is
           to
           be
           said
           of
           the
           substance
           of
           a
           thing
           ,
           when
           the
           thing
           may
           be
           entire
           without
           it
           ;
           so
           that
           in
           this
           point
           I
           deprehend
           in
           Mr.
           M.
           speeches
           nothing
           but
           dictates
           ;
           and
           those
           very
           uncertain
           and
           confused
           .
        
         
           Secondly
           ,
           saith
           he
           ,
           pag.
           198.
           
           
             When
             I
             say
             that
             Gods
             Commands
             about
             their
             Sacraments
             bind
             us
             ,
             my
             meaning
             never
             was
             to
             assert
             ,
             that
             the
             ritual
             part
             of
             their
             Sacraments
             do
             remain
             in
             the
             leas●
             particle
             ,
             or
             that
             we
             are
             tyed
             to
             practise
             any
             of
             those
             things
             ,
             but
             onely
             that
             there
             is
             a
             general
             and
             analogical
             nature
             ,
             wherein
             the
             Sacraments
             of
             the
             Old
             and
             New
             Testament
             do
             agree
             ,
          
           which
           he
           thus
           a
           little
           before
           expresseth
           ,
           
             my
             meaning
             being
             plainly
             this
             ,
             that
             all
             Gods
             Commands
             and
             Institutions
             about
             the
             Sacraments
             of
             the
             Jews
             as
             touching
             their
             general
             nature
             of
             being
             Sacraments
             and
             Seals
             of
             the
             Covenant
             ,
             and
             as
             touching
             their
             use
             and
             end
             ,
             do
             bind
             us
             in
             our
             Sacraments
             ,
             because
             they
             are
             the
             same
          
           ;
           whereto
           I
           reply
           ,
           that
           Mr.
           M.
           supposeth
           
             the
             Commands
             of
             God
             are
             about
             the
          
           
           
             general
             nature
             of
             being
             Sacraments
             and
             Seals
             of
             the
             Covenant
             :
          
           which
           is
           a
           most
           vain
           conceit
           ,
           there
           being
           no
           such
           Command
           or
           Institution
           ,
           there
           's
           no
           such
           Command
           that
           Sacraments
           should
           have
           the
           general
           nature
           of
           Sacraments
           ,
           or
           be
           Seals
           of
           the
           Covenant
           ,
           or
           that
           they
           should
           signifie
           Christ
           and
           seal
           spiritual
           grace
           :
           these
           things
           they
           have
           
             from
             their
             nature
          
           ,
           as
           he
           saith
           ,
           which
           is
           the
           same
           without
           any
           Institution
           .
           The
           natures
           ,
           essences
           and
           quiddities
           of
           things
           are
           eternal
           ,
           invariable
           ,
           and
           so
           come
           not
           under
           Command
           ,
           which
           reacheth
           onely
           to
           things
           contingent
           ,
           that
           may
           be
           done
           ,
           or
           not
           be
           done
           .
           Did
           ever
           any
           wise
           man
           command
           to
           men
           that
           man
           should
           be
           a
           reasonable
           living
           body
           ,
           or
           whitenesse
           a
           visible
           quality
           ,
           or
           fatherhood
           a
           relation
           ?
           And
           to
           say
           that
           
             God
             commands
             Sacraments
             to
             seal
             the
             Covenant
             ,
          
           what
           is
           this
           but
           to
           say
           that
           God
           commands
           himself
           ?
           For
           he
           alone
           by
           the
           Sacraments
           seals
           to
           us
           the
           Covenant
           or
           Promise
           of
           Christ
           ,
           or
           grace
           by
           him
           .
           All
           Commands
           of
           God
           are
           concerning
           what
           the
           persons
           commanded
           should
           do
           ,
           and
           they
           must
           needs
           be
           of
           particulars
           ,
           not
           of
           generals
           ,
           for
           
             actio
             est
             singularium
             ,
             action
             is
             of
             singular
             persons
             and
             things
             .
          
           Though
           God
           may
           command
           man
           to
           think
           or
           acknowledge
           Sacraments
           to
           be
           Seals
           of
           the
           Covenant
           ,
           yet
           it
           were
           a
           most
           vain
           thing
           for
           God
           to
           command
           that
           Sacraments
           should
           be
           Seals
           of
           the
           Covenant
           ,
           or
           to
           have
           this
           general
           end
           or
           use
           ,
           to
           seal
           or
           signifie
           Christ
           ,
           and
           spititual
           grace
           ,
           to
           us
           ,
           which
           belongs
           onely
           to
           himself
           to
           do
           by
           his
           declaration
           of
           his
           meaning
           in
           them
           .
           Such
           Commands
           as
           Mr.
           M.
           imagines
           ,
           are
           a
           meer
           Chimaera
           ,
           or
           dream
           of
           his
           brain
           .
           Secondly
           ,
           the
           like
           is
           to
           be
           sayd
           concerning
           his
           conceit
           ,
           that
           such
           
             Commands
             bind
             us
             in
             our
             Sacraments
          
           ;
           For
           to
           bind
           us
           is
           to
           determine
           what
           is
           to
           be
           done
           ,
           or
           not
           to
           be
           done
           by
           us
           ;
           But
           such
           imagined
           Commands
           do
           not
           determine
           what
           is
           to
           be
           done
           or
           not
           to
           be
           done
           by
           us
           ,
           and
           therefore
           cannot
           bind
           at
           all
           .
           Thirdly
           ,
           when
           Mr.
           M.
           confesseth
           we
           
             are
             not
             tyed
             to
             the
             least
             particle
             of
             the
             ritual
             part
             or
             any
             practise
             of
             those
             things
             ,
          
           he
           doth
           thereby
           acknowledge
           that
           all
           the
           Commands
           of
           God
           about
           the
           Sacraments
           of
           the
           Jews
           ,
           which
           were
           all
           about
           rituals
           ,
           are
           quite
           abrogated
           .
           For
           all
           Sacraments
           are
           Rites
           or
           Ceremonies
           ,
           and
           to
           imagine
           a
           Command
           about
           a
           Sacrament
           ,
           and
           not
           about
           a
           ritual
           part
           or
           Ceremony
           ,
           is
           to
           imagine
           a
           Command
           about
           a
           Sacrament
           ,
           which
           is
           not
           a
           Sacrament
           ,
           
             Chamier
             .
             Panstr
             .
             Cathol
          
           .
           Tom.
           4.
           lib.
           1.
           chap.
           8.
           
           Sect.
           9.
           
           arguing
           against
           Suarez
           the
           Jesuit
           ,
           
             that
             dreamed
             of
             a
             Sacrament
             appointed
             in
             the
             law
             of
             nature
             for
             remedy
             of
             original
             sin
             ,
             yet
             had
             no
             determined
             Ceremony
             ,
          
           speaks
           thus
           ;
           
             Sacramentum
             aliquod
             institutum
             à
             Deo
             ,
             Ceremonia
             nulla
             determinata
             à
             Deo
             ,
             quis
             capiat
             ?
             Sacramentum
             institui
             et
             Ceremoniam
             non
             determinari
             ?
             Aequè
             dixerit
             loquutum
             esse
             deum
             ,
             et
             tamen
             vocem
             nullam
             protulisse
             ,
             nam
             aequè
             Sacramenti
             genus
             est
             Ceremonia
             et
             Vox
             loqisutionis
             .
          
           Fourthly
           ,
           were
           it
           supposed
           that
           there
           were
           some
           Commands
           about
           the
           general
           nature
           of
           Sacraments
           ,
           binding
           us
           ,
           though
           every
           particle
           and
           practice
           of
           the
           ritual
           part
           be
           abrogated
           ,
           yet
           this
           would
           not
           reach
           Mr.
           M.
           intent
           ,
           which
           is
           to
           prove
           the
           Command
           of
           sealing
           Infants
           with
           the
           initial
           seal
           in
           force
           ,
           binds
           .
           But
           to
           seal
           Infants
           with
           the
           initial
           seal
           in
           force
           is
           not
           of
           the
           general
           nature
           of
           Sacraments
           (
           for
           then
           it
           should
           belong
           to
           the
           after
           seal
           as
           well
           as
           the
           initiating
           )
           but
           after
           his
           own
           dictates
           of
           the
           special
           nature
           of
           the
           initial
           seal
           ,
           and
           so
           Mr.
           M.
           principle
           serves
           not
           for
           his
           purpose
           .
        
         
           Thirdly
           ,
           I
           argued
           thus
           ,
           Examen
           .
           part
           .
           2.
           sect
           .
           8.
           
           If
           we
           may
           frame
           an
           addition
           to
           Gods
           worship
           from
           analogy
           or
           resemblance
           conceived
           by
           us
           between
           two
           ordinances
           ,
           whereof
           one
           is
           quite
           taken
           away
           ,
           without
           any
           Institution
           gathered
           by
           precept
           or
           Apostolical
           example
           ,
           then
           a
           certain
           rule
           may
           be
           set
           down
           from
           Gods
           word
           how
           far
           a
           man
           may
           go
           in
           his
           conceived
           parity
           of
           reason
           equity
           or
           analogy
           ,
           and
           where
           he
           must
           stay
           ;
           For
           to
           use
           the
           words
           of
           the
           Author
           ,
           whose
           book
           is
           intituled
           
             Grall●
             ,
             if
             Christians
             must
             measure
             their
             worship
             according
             to
             the
             Institution
             and
             Ceremonies
             of
             the
             Jews
             ,
             it
             is
             needfull
             that
             either
             they
             imitate
             them
             in
             all
             things
             ,
             or
             else
             that
             some
             O
             Edipus
             resolve
             this
             riddle
             hitherto
             not
             resolved
             ,
             to
             wit
             ,
             what
             is
             moral
             and
             imitable
             in
             those
             Ceremonies
             ,
             and
             what
             not
             .
          
           But
           out
           of
           Gods
           word
           no
           rule
           can
           be
           framed
           to
           resolve
           us
           how
           far
           we
           must
           or
           may
           not
           go
           in
           this
           conceived
           parity
           of
           reason
           ,
           equity
           ,
           or
           analogy
           ,
           Ergo.
           The
           major
           is
           evinced
           from
           the
           perfection
           of
           Gods
           word
           ,
           and
           the
           providence
           of
           God
           to
           have
           the
           consciences
           of
           his
           people
           rightly
           guided
           .
           The
           minor
           is
           proved
           by
           provoking
           those
           analogists
           that
           determine
           from
           the
           Commands
           about
           the
           Mosaical
           Rites
           and
           usages
           what
           must
           be
           done
           or
           may
           not
           be
           done
           about
           the
           meer
           positive
           worship
           and
           Church-order
           of
           the
           New
           Testament
           ,
           to
           set
           down
           this
           rule
           out
           of
           Gods
           word
           .
           This
           argument
           is
           confirmed
           by
           experience
           in
           the
           controversie
           between
           Presbyterians
           and
           Independents
           ,
           jarring
           about
           the
           extent
           of
           Infant-baptism
           ,
           the
           Elders
           
           
             in
             new
             England
          
           ,
           Mr.
           Hooker
           ,
           (
           besides
           Mr.
           ●irmin
           )
           Mr.
           Bartlet
           ,
           &c.
           restraining
           it
           to
           the
           Infants
           of
           members
           joined
           in
           a
           Church
           gathered
           after
           the
           congregational
           way
           as
           it
           is
           called
           .
           Mr.
           Cawdrey
           ,
           Mr.
           Blake
           ,
           Mr.
           Rutherfurd
           and
           others
           extend
           it
           farther
           ,
           master
           
             B.
             Plain
             scripture
             proof
          
           ,
           &c.
           chap.
           29.
           part
           1.
           pag.
           101.
           to
           all
           whosoever
           they
           be
           ,
           if
           they
           be
           at
           a
           believers
           dispose
           .
           And
           both
           sides
           pretend
           analogy
           ,
           which
           being
           uncertain
           ,
           Mr.
           Ball
           after
           much
           debate
           about
           this
           difference
           ,
           as
           distrusting
           analogy
           ,
           determines
           thus
           in
           his
           
             reply
             to
             the
             answer
             of
             the
             new
             England
             Elders
             to
             the
          
           9.
           
             posit
             .
             posit
          
           .
           3.
           and
           4
           pag.
           38.
           
           
             But
             in
             whatsoever
             Circumcision
             and
             Baptism
             do
             agree
             or
             differ
          
           (
           which
           is
           as
           much
           as
           to
           say
           ,
           whatsoever
           their
           analogy
           or
           resemblance
           be
           )
           
             we
             must
             look
             to
             the
             Institution
          
           (
           therefore
           the
           Institution
           of
           each
           Sacrament
           must
           be
           our
           rule
           in
           the
           use
           of
           them
           ,
           not
           analogy
           ,
           and
           analogy
           is
           not
           sufficient
           to
           guide
           us
           without
           Institution
           ,
           and
           to
           shew
           that
           analogy
           serves
           not
           turn
           of
           it self
           to
           determine
           who
           are
           to
           be
           baptised
           ,
           he
           adds
           )
           
             and
             neither
             stretch
             it
             wider
             ,
             nor
             draw
             it
             narrower
             than
             the
             Lord
             hath
             made
             it
             ,
             for
             he
             is
             the
             Institutor
             of
             the
             Sacraments
             according
             to
             his
             own
             good
             pleasure
             ,
             and
             it
             is
             our
             part
             to
             learn
             of
             him
             ,
             both
             to
             whom
             ,
             how
             ,
             and
             for
             what
             end
             the
             Sacraments
             are
             to
             be
             administred
             ,
             how
             they
             agree
             ,
             and
             wherein
             they
             differ
             ,
             in
             all
             which
             we
             must
             assirm
             nothing
             but
             what
             God
             hath
             taught
             us
             ,
             and
             as
             he
             hath
             taught
             us
             .
          
           Which
           how
           they
           cut
           the
           sinews
           of
           the
           argument
           from
           Circumcision
           to
           Baptism
           ,
           without
           wrong
           to
           master
           Ball
           ,
           is
           shewed
           in
           my
           Apology
           ,
           Sect.
           13.
           pag.
           57.
           
        
         
           Mr.
           M.
           in
           his
           Desence
           ,
           pag.
           83.
           
           Mr.
           Blake
           pag.
           74
           ,
           75.
           of
           his
           
             answer
             to
             my
             letter
          
           ,
           seem
           to
           deny
           ,
           that
           Paedobaptists
           do
           frame
           an
           addition
           to
           Gods
           worship
           from
           such
           analogy
           ,
           the
           contrary
           whereof
           is
           manifest
           from
           the
           passages
           cited
           before
           .
           But
           Mr.
           Blake
           over
           and
           above
           ,
           pag.
           75.
           sets
           down
           three
           cautions
           ,
           which
           being
           observed
           ,
           then
           this
           kind
           of
           arguing
           from
           analogy
           and
           proportion
           is
           without
           any
           such
           pretended
           danger
           .
           The
           insufficieny
           of
           which
           cautions
           being
           shewed
           in
           my
           Postscript
           to
           the
           Apology
           ,
           Sect
           17
           pag.
           143.
           
           I
           conceive
           it
           unnecessary
           to
           repeat
           my
           words
           ,
           which
           the
           Reader
           may
           here
           find
           ,
           and
           the
           vindication
           of
           them
           from
           what
           Mr.
           Blake
           opposeth
           in
           his
           
             vindiciae
             foederis
          
           ,
           chap
           42.
           follows
           in
           the
           nex
           :
           Section
           .
        
         
         
           4.
           
           I
           argued
           ,
           that
           if
           this
           way
           of
           making
           rules
           binding
           men
           consciences
           in
           meer
           positive
           worship
           from
           analogy
           of
           the
           ceremonies
           or
           rites
           of
           the
           Old
           Testament
           ,
           without
           institution
           in
           the
           New
           ,
           be
           valid
           ,
           then
           our
           Christian
           liberty
           from
           the
           Ceremonial
           Law
           is
           made
           void
           .
           For
           by
           this
           way
           of
           determining
           things
           as
           of
           Gods
           appointment
           ,
           by
           our
           conceived
           analogy
           ,
           al
           or
           a
           great
           part
           of
           the
           Ceremonial
           Law
           may
           be
           put
           on
           our
           necks
           under
           pretence
           of
           analogy
           ,
           and
           so
           the
           fruit
           of
           Christs
           purchase
           of
           Christian
           liberty
           lost
           ,
           and
           we
           in
           vain
           exhorted
           to
           stand
           fast
           in
           the
           liberty
           ,
           wherewith
           Christ
           hath
           made
           us
           free
           .
           For
           as
           Chillingworth
           once
           told
           Knot
           the
           Jesuit
           ,
           if
           the
           Pope
           be
           made
           sole
           Judge
           of
           Centroversies
           ,
           &
           infallible
           Expositor
           of
           Scripture
           ,
           it
           will
           be
           in
           effect
           all
           one
           ,
           as
           if
           he
           were
           allowed
           to
           make
           a
           new
           Scripture
           and
           Articles
           of
           faith
           ;
           and
           tyranny
           may
           be
           introduced
           as
           well
           by
           arbitrary
           expounding
           ,
           as
           well
           as
           by
           arbitrary
           making
           of
           laws
           :
           so
           in
           this
           case
           the
           bondage
           of
           Moses
           his
           law
           may
           be
           put
           on
           our
           necks
           ,
           not
           onely
           by
           those
           that
           say
           ,
           it
           binds
           in
           the
           letter
           ,
           but
           also
           by
           those
           that
           say
           ,
           Gods
           commands
           about
           the
           Sacraments
           of
           the
           Jews
           bind
           us
           in
           the
           analogy
           and
           proportion
           .
        
         
           5.
           
           This
           argument
           hath
           strength
           from
           the
           sad
           experience
           the
           Church
           hath
           formerly
           and
           of
           late
           had
           in
           yielding
           to
           these
           reasonings
           from
           analogy
           ,
           in
           the
           many
           Canons
           of
           Popes
           and
           Prelates
           ,
           heavily
           loading
           Gods
           Church
           with
           rites
           and
           decrees
           about
           them
           ,
           imposed
           from
           analogy
           of
           the
           Ceremonial
           Laws
           of
           Moses
           .
           The
           Constitutions
           of
           Popes
           ,
           and
           Canons
           of
           Prelates
           ,
           and
           the
           books
           of
           the
           maintainers
           of
           them
           expounding
           and
           defending
           their
           rituals
           ,
           and
           liturgies
           ,
           are
           full
           of
           them
           ,
           to
           wit
           ,
           rites
           about
           Priests
           ,
           their
           Orders
           ,
           Garments
           ,
           Dues
           ,
           Festivals
           ,
           Sacraments
           ,
           Votaries
           ,
           Religious
           houses
           ,
           and
           such
           like
           ,
           drawn
           from
           Mosaical
           Laws
           .
           It
           is
           a
           common
           complaint
           of
           Protestants
           and
           Antiprelatists
           ,
           that
           in
           imitation
           of
           the
           Jews
           ,
           under
           pretence
           of
           analogy
           ,
           a
           new
           named
           Iudaism
           hath
           been
           brought
           into
           the
           Christian
           Church
           ,
           and
           the
           reforming
           of
           them
           like
           Hercules
           his
           labour
           in
           clensing
           Augias
           his
           stable
           Some
           I
           have
           named
           in
           my
           Examen
           ,
           part
           .
           3.
           s.
           9.
           more
           I
           might
           .
           In
           the
           
             Augustan
             Confession
          
           among
           the
           
             Articles
             of
             abuses
             ,
             in
             the
             chapter
             of
             the
             Ecclesiastick
             power
             ,
          
           it
           s
           the
           
             general
             complaint
             ,
             that
             Popish
             writers
             made
             a
             worship
             in
             the
             New
             Testament
             ,
             like
             the
             Levitical
             .
          
           I
           may
           use
           Mr.
           Bs
           words
           in
           his
           
             Appendix
             to
             plain
             Scripture-proof
          
           ,
           &c.
           pag.
           302.
           
           
             And
             indeed
             if
          
           
           
             all
             that
             is
             not
             contrary
             to
             Scripture
             customs
             ,
             and
             that
             mans
             vain
             wit
             can
             find
             reasonable
             from
             Scripture
             ,
             must
             be
             admitted
             ,
             and
             that
             upon
             equal
             authority
             with
             Scripture
             ,
             if
             they
             do
             but
             take
             it
             for
             a
             tradition
             Apostolical
             ,
             Then
          
           1.
           
             it
             will
             set
             mans
             wit
             a
             work
             to
             make
             God
             a
             worship
             ,
             or
             judge
             of
             the
             currantness
             of
             it
             ,
             according
             to
             his
             reason
             ;
             and
             one
             man
             will
             think
             it
             reasonable
             and
             another
             not
             .
          
           2.
           
           
             And
             what
             a
             multitude
             of
             Ceremonies
             will
             this
             admit
             into
             the
             Church
             ,
             to
             the
             burthening
             of
             mens
             consciences
             ,
             and
             the
             polluting
             of
             Gods
             worship
             ?
             Is
             not
             this
             the
             door
             that
             the
             body
             of
             Popish
             trash
             came
             in
             at
             ?
             and
             the
             Argument
             that
             hardneth
             them
             in
             it
             ,
             and
             hindereth
             their
             reformation
             to
             this
             day
             ?
             And
             if
             you
             open
             this
             Gap
             ,
             what
             a
             multitude
             of
             fopperies
             will
             rush
             in
             ?
          
           Certainly
           by
           this
           means
           the
           Gospel
           hath
           been
           shadow'd
           and
           repressed
           ;
           no
           stint
           either
           hath
           been
           or
           could
           be
           put
           to
           the
           inundation
           of
           such
           impositions
           ,
           as
           long
           as
           liberty
           hath
           been
           given
           under
           pretence
           of
           analogy
           with
           Jewish
           rites
           to
           add
           to
           the
           worship
           and
           discipline
           of
           the
           new
           Testament
           :
           but
           it
           hath
           happened
           according
           to
           Austins
           Complaint
           ,
           Epist.
           119.
           to
           Ianuarius
           ,
           that
           the
           state
           of
           the
           Jewish
           Church
           under
           Divine
           precepts
           hath
           been
           more
           tolerable
           ,
           than
           the
           Christian
           burdened
           with
           humane
           presumptions
           .
           
             Ames
             Bell.
             enerv
             .
             tom
          
           .
           3.
           lib.
           1.
           cap.
           8.
           th
           .
           15.
           
           
             Romanenses
             in
             suis
             ceremoniis
             partim
             imitati
             sunt
             Gentes
             ,
             partim
             Iudaeos
             .
             th
             .
          
           17.
           
           
             Ceremoniae
             hujusmodi
             tollunt
             discrimen
             illud
             quod
             Deus
             voluit
             esse
             inter
             Iudaeos
             &
             Christianos
             ,
             quia
             paedagogiam
             Iudaicae
             similem
             habent
             .
          
        
         
           6.
           
           If
           such
           Arguments
           from
           Analogy
           of
           Jewish
           rites
           abrogated
           may
           be
           valid
           to
           impose
           on
           mens
           consciences
           things
           about
           the
           worship
           of
           God
           ,
           then
           Popes
           and
           Prelates
           are
           not
           only
           unblamable
           and
           justifiable
           in
           so
           doing
           ,
           but
           also
           Protestants
           and
           Non-conformists
           will
           be
           unjustifiable
           in
           no
           yielding
           to
           them
           ,
           but
           opposing
           them
           .
        
         
           Mr.
           
             Church
             Divine
             warrant
             of
             Infant-bapt
          
           .
           pag.
           49.
           in
           answer
           to
           these
           three
           latter
           reasons
           ,
           speaks
           thus
           .
           
             Arguing
             from
             the
             Jewish
             types
             for
             the
             Substance
             of
             those
             shadowes
             ,
             tends
             neither
             to
             an
             introducement
             of
             Judaism
             ,
             nor
             yet
             to
             a
             justification
             of
             the
             Quisquilian
             toyes
             of
             the
             Papists
             :
             for
             it
             is
             neither
             arguing
             for
             the
             Ceremonies
             of
             the
             Jewish
             Church
             ,
             nor
             for
             the
             fooleries
             of
             the
             Popish
             Synagogue
             ,
             but
             for
             privileges
             which
             the
             faithful
             may
             expect
             by
             Christ
             ,
             of
             which
             those
             ceremoni's
             were
             prenunciative
             ,
          
           
           
             and
             are
             ceased
             ,
             not
             because
             they
             were
             evil
             ,
             but
             because
             we
             have
             the
             substance
             and
             truth
             of
             them
             ,
             which
             is
             much
             better
             ,
          
           non
           quia
           damnata
           ,
           sed
           quia
           in
           melius
           mutata
           ,
           August
           .
        
         
           Answ.
           The
           objection
           was
           ,
           Arguing
           from
           Circumcision
           for
           Baptism
           of
           infants
           ,
           is
           the
           way
           to
           introduce
           Judaism
           ,
           and
           to
           subject
           the
           Church
           again
           to
           the
           whole
           burthen
           of
           Jewish
           Ceremonies
           :
           Mr.
           Churches
           answer
           is
           ,
           
             Arguing
             from
             the
             Iewish
             types
             for
             the
             substance
             of
             those
             shadowes
             ,
          
           &c.
           
           Which
           answer
           is
           either
           meerly
           impertinent
           ,
           or
           else
           he
           conceives
           arguing
           from
           Circumcision
           for
           Baptism
           of
           infants
           to
           be
           arguing
           from
           the
           Jewish
           type
           for
           the
           substance
           of
           the
           shadow
           .
           Which
           if
           he
           stand
           to
           ,
           then
           he
           must
           make
           Circumcision
           the
           type
           ,
           and
           Baptism
           of
           infants
           the
           substance
           of
           Circumcision
           ,
           which
           sure
           is
           not
           according
           to
           Scripture
           ,
           which
           makes
           Christ
           the
           body
           ,
           of
           which
           the
           ceremonies
           ,
           and
           among
           them
           Circumcision
           ,
           was
           a
           shadow
           ,
           Col.
           2.
           17.
           
           Nor
           doth
           Mr.
           Church
           prove
           any
           thing
           that
           he
           saith
           ,
           but
           vainly
           dictate
           ,
           when
           he
           makes
           arguing
           for
           infant
           Baptism
           from
           Circumcision
           to
           be
           arguing
           for
           privileges
           which
           the
           faithful
           may
           expect
           by
           Christ
           ,
           and
           makes
           Circumcision
           a
           ceremony
           prenunciative
           of
           infant
           Baptism
           ;
           against
           which
           ,
           and
           the
           whole
           way
           of
           arguing
           from
           the
           use
           of
           Jewish
           rites
           to
           Christian
           from
           analogy
           without
           other
           institution
           ,
           I
           further
           reason
           .
        
         
           7.
           
           Protestant
           Divines
           do
           frequently
           deny
           the
           Jewish
           Sacraments
           to
           be
           types
           or
           figures
           of
           ours
           ,
           
             Ames
             .
             Bellarm.
             ener
             .
             tom
             .
          
           3.
           lib.
           1.
           cap.
           3.
           th
           .
           11.
           
           
             Sacramenta
             externa
             sunt
             figurae
             :
             figuras
             figurarum
             non
             instituit
             Deus
             ,
          
           that
           they
           figured
           or
           represented
           Christ
           and
           his
           grace
           ,
           not
           other
           Sacraments
           ▪
           Cap.
           4.
           th
           .
           13.
           
           
             Absque
             ulla
             ratione
             asseritur
             circumcisionem
             fuisse
             figuram
             baptismi
             :
             sacramentum
             non
             est
             signum
             visibilis
             sacramenti
             ,
             sed
             invisibilis
             gratiae
             .
          
           Therefore
           no
           right
           arguing
           by
           analogy
           from
           a
           Jewish
           rite
           to
           a
           Christian
           ,
           which
           must
           suppose
           one
           to
           be
           a
           sign
           of
           the
           other
           ,
           which
           is
           denyed
           by
           them
           .
           Mr.
           Church
           his
           speech
           is
           vain
           ,
           
             That
             the
             Apostle
             argues
             from
             the
             Sacrifices
             in
             the
             Iewish
             Church
             ,
          
           Rom.
           12.
           2.
           
           Heb.
           13.
           15.
           
             the
             offering
             of
             our selves
             ,
             and
             the
             sacrificing
             of
             praises
             ,
             which
             he
             calls
             the
             calves
             of
             the
             lips
             ,
          
           &c.
           
           For
           1.
           the
           Apostle
           doth
           not
           argue
           at
           all
           ,
           but
           only
           allusively
           calls
           the
           presenting
           of
           our
           bodies
           ,
           and
           giving
           thanks
           ,
           a
           sacrifice
           ,
           and
           the
           calves
           of
           our
           lips
           ,
           by
           reason
           of
           some
           resemblance
           :
           which
           if
           it
           be
           arguing
           
           In
           the
           use
           of
           every
           Metaphor
           there
           is
           arguing
           .
           2.
           
           Were
           it
           arguing
           ,
           yet
           it
           is
           not
           to
           the
           purpose
           ,
           sith
           it
           is
           not
           any
           arguing
           from
           the
           use
           of
           one
           rite
           to
           another
           by
           analogy
           ,
           but
           from
           a
           rite
           to
           a
           moral
           duty
           ,
           to
           wit
           ,
           devotion
           and
           thanksgiving
           .
           And
           when
           he
           adds
           ,
           
             And
             from
             sealing
             the
             promise
             by
             the
             initial
             Sacrament
             to
             infants
             of
             Gods
             people
             aforetime
             ,
             may
             the
             sealing
             of
             the
             promise
             by
             the
             initial
             Sacrament
             to
             infants
             of
             Christians
             in
             this
             Dispensation
             be
             rightly
             argued
             ;
             sealing
             the
             promise
             ,
             being
             the
             substance
             of
             Circumcision
             and
             benefit
             intended
             by
             it
             :
             and
             such
             arguing
             hath
             no
             colour
             of
             setting
             up
             Iudaism
             ,
             for
             arguing
             for
             the
             thing
             signified
             tends
             not
             to
             the
             introducement
             of
             antiquated
             Ceremonies
             ,
          
           he
           doth
           but
           write
           at
           random
           .
           For
           if
           the
           reason
           of
           his
           assertion
           be
           pettinent
           ,
           then
           he
           must
           hold
           ,
           that
           sealing
           the
           promise
           by
           the
           initial
           Sacrament
           to
           infants
           of
           Christians
           in
           this
           Dispensation
           is
           the
           substance
           of
           circumcision
           and
           benefit
           intended
           by
           it
           .
           But
           it
           is
           either
           unintelligible
           to
           me
           in
           what
           sense
           the
           sealing
           of
           the
           promise
           by
           baptism
           to
           infants
           of
           Christians
           can
           be
           the
           substance
           of
           circumcision
           ,
           and
           the
           benefit
           intended
           by
           it
           ,
           or
           else
           it
           is
           very
           absurd
           .
        
         
           For
           then
           it
           will
           plainly
           follow
           ,
           1.
           
           That
           till
           infantbaptism
           of
           Christians
           ,
           Circumcision
           was
           without
           its
           substance
           ,
           and
           the
           benefit
           intended
           by
           it
           .
           2.
           
           He
           makes
           infant
           baptism
           the
           thing
           signified
           by
           circumcision
           ,
           and
           the
           substance
           of
           circumcision
           ,
           and
           so
           one
           ceremony
           signifies
           ,
           and
           is
           the
           substance
           of
           another
           .
           But
           however
           we
           judge
           of
           his
           unintelligible
           or
           absurd
           arguing
           ,
           it
           appears
           not
           by
           his
           answer
           but
           that
           the
           way
           of
           arguing
           by
           analogy
           from
           circumcision
           to
           baptism
           ,
           that
           is
           from
           the
           regulating
           our
           practice
           in
           a
           rite
           of
           the
           New
           Testament
           by
           a
           rite
           of
           the
           Old
           ,
           as
           obliging
           our
           consciences
           ,
           may
           and
           doth
           introduce
           Judaism
           ,
           and
           other
           evils
           ,
           as
           was
           objected
           .
        
         
           Mr.
           
             Blake
             answer
             to
             my
             Letter
          
           ,
           pag.
           97.
           seems
           to
           put
           by
           this
           arguing
           of
           mine
           ,
           by
           
             advising
             me
             to
             read
             over
          
           Bellermine
           ,
           
             and
             tell
             him
             then
             whether
             his
             arguments
             to
             lay
             the
             Sacraments
             of
             the
             Iews
             as
             low
             as
             types
             ,
             and
             to
             extol
             the
             Sacraments
             of
             Christians
             as
             their
             antitypes
             ,
             be
             not
             the
             self
             same
             that
             I
             and
             my
             party
             make
             use
             of
             to
             make
             so
             large
             a
             difference
             between
             circumcision
             and
             baptism
             .
             Protestants
             deny
             them
             indeed
             to
             be
             types
             ,
             because
             they
             assirm
             they
             are
             in
             substance
             the
             same
             ,
             our
             doctrine
             keeps
             us
             at
             a
             distance
             from
          
           Bellarmine
           ,
           
             when
             you
             are
             in
             this
             reconciled
             to
             him
             ,
          
           
           
             making
             the
             same
             differences
             as
             he
             doth
             between
             Circumcision
             and
             Baptism
             .
          
        
         
           Answ.
           Had
           M.
           Blake
           directed
           me
           to
           the
           place
           in
           Bellarmine
           ,
           he
           would
           have
           me
           seriously
           read
           over
           ,
           I
           should
           have
           done
           it
           .
           But
           now
           not
           well
           knowing
           what
           place
           in
           Bellarmine
           he
           would
           have
           me
           read
           ,
           and
           the
           reading
           him
           all
           over
           ,
           and
           that
           seriously
           ,
           being
           a
           very
           tedious
           task
           ,
           I
           do
           not
           gratifie
           M.
           Blake
           in
           his
           request
           :
           But
           to
           what
           he
           saith
           ,
           I
           reply
           ,
           I
           put
           sundry
           differences
           between
           Circumcision
           and
           Baptism
           in
           my
           
             Examen
             ,
             part
          
           3.
           sect
           .
           9.
           which
           Mr.
           M.
           his
           Defence
           doth
           not
           shew
           to
           be
           false
           .
           If
           they
           ,
           or
           any
           other
           I
           make
           ,
           be
           the
           same
           with
           Bellarmines
           ,
           and
           yet
           true
           ,
           Mr.
           Blake
           doth
           causelesly
           except
           against
           me
           for
           agreeing
           with
           Bellarmine
           ;
           sure
           it
           is
           no
           matter
           of
           blame
           to
           agree
           with
           the
           Devil
           himself
           in
           the
           truth
           ,
           it
           is
           no
           evill
           to
           believe
           
             there
             is
             one
             God
          
           ,
           because
           
             the
             Devils
             do
             so
             ,
             James
          
           2.
           19.
           
           But
           how
           this
           should
           reconcile
           me
           to
           Bellarmine
           in
           that
           which
           I
           except
           against
           him
           ,
           that
           he
           makes
           the
           Jews
           Sacraments
           Types
           of
           ours
           ,
           is
           to
           me
           unintelligible
           .
           2.
           
           Dr.
           Ames
           his
           words
           shew
           ,
           that
           therefore
           he
           denied
           that
           Circumcision
           was
           the
           figure
           or
           type
           of
           Baptism
           ,
           because
           
             a
             Sacrament
             is
             not
             a
             sign
             of
             a
             visible
             Sacrament
             ,
             but
             of
             invisible
             grace
             ,
             and
             that
             God
             hath
             not
             appointed
             figures
             of
             figures
             ,
             or
             types
             of
             types
             ,
             but
             types
             of
             some
             body
             or
             substance
             .
          
           The
           reason
           M.
           Blake
           gives
           why
           they
           are
           not
           types
           ,
           
             because
             they
             are
             in
             substance
             the
             same
             ,
          
           I
           know
           not
           what
           Protestants
           do
           give
           ,
           whoever
           they
           be
           that
           do
           say
           so
           ,
           in
           my
           apprehension
           ,
           either
           they
           speak
           non-sense
           ,
           or
           false
           .
           Sacraments
           being
           nothing
           but
           actions
           used
           to
           some
           ends
           ,
           according
           to
           appointment
           ,
           what
           substance
           they
           should
           have
           ,
           but
           the
           actions
           and
           the
           use
           ,
           I
           understand
           not
           .
           Now
           that
           the
           actions
           are
           not
           the
           same
           ,
           it
           is
           manifest
           ,
           cutting
           off
           a
           little
           skin
           ,
           killing
           ,
           roasting
           ▪
           eating
           a
           lamb
           ,
           being
           not
           the
           same
           with
           washing
           the
           body
           with
           water
           ,
           and
           breaking
           and
           eating
           bread
           ,
           and
           drinking
           wine
           ;
           and
           for
           their
           end
           and
           use
           it
           is
           certain
           ,
           however
           they
           may
           agree
           in
           some
           things
           ,
           yet
           those
           being
           generals
           ,
           and
           accompanied
           with
           more
           differences
           in
           their
           end
           and
           use
           both
           general
           and
           particular
           ,
           it
           may
           be
           with
           greater
           reason
           denied
           ,
           that
           they
           are
           the
           same
           in
           substance
           ,
           than
           averred
           that
           they
           are
           :
           And
           arguments
           drawn
           from
           the
           one
           to
           the
           other
           concerning
           their
           use
           ,
           are
           from
           things
           unlike
           ,
           as
           much
           as
           like
           ,
           yea
           denied
           by
           the
           users
           to
           be
           types
           ,
           figures
           or
           signs
           ,
           the
           one
           of
           the
           other
           ,
           and
           therefore
           cannot
           infer
           a
           parity
           in
           the
           thing
           questioned
           ,
           without
           institution
           .
        
         
         
           8.
           
           The
           ceremonies
           of
           the
           Jews
           are
           now
           not
           only
           mortal
           ,
           but
           dead
           ,
           buried
           ,
           and
           deadly
           ,
           according
           to
           the
           received
           Doctrine
           ;
           yea
           ,
           some
           condemn
           not
           only
           the
           use
           of
           them
           formally
           ,
           but
           also
           materally
           ;
           
             Rutherford
             Divine
             right
             of
             Church-Government
             ,
             Introd
             .
             sect
             .
          
           1.
           pag.
           8.
           saith
           ,
           
             It
             is
             a
             false
             ground
             of
             the
             Prelates
             ,
             that
             Circumcision
             ,
             a
             Passeover
             Lamb
             ,
             and
             all
             the
             Jewish
             ceremonies
             ,
             though
             with
             another
             endand
             intention
             than
             to
             shadow
             forth
             Christ
             to
             come
             in
             the
             flesh
             ,
             are
             indifferent
             .
             Riv.
          
           on
           Exod
           ,
           20.
           
           Walaeus
           are
           cited
           by
           Mr.
           
             Cawdrey
             ,
             Sab.
             Red.
             part
          
           .
           4.
           c.
           1.
           pag.
           527.
           to
           the
           same
           purpose
           ;
           therefore
           not
           to
           be
           revived
           ,
           no
           not
           in
           Effigie
           by
           following
           any
           rule
           about
           them
           ,
           as
           by
           Analogie
           ,
           or
           proportion
           between
           them
           and
           ours
           ,
           without
           like
           institution
           binding
           us
           .
        
         
           9.
           
           Arguments
           from
           Analogie
           in
           positive
           rites
           ,
           without
           institution
           in
           the
           New
           Testament
           ,
           except
           God
           declare
           either
           by
           general
           rule
           ,
           or
           particular
           example
           he
           allowes
           such
           Arguments
           ,
           are
           but
           humane
           inventions
           ,
           as
           not
           being
           from
           the
           Spirit
           of
           God
           ,
           (
           for
           that
           speaks
           only
           in
           the
           word
           about
           Doctrines
           ,
           but
           from
           mans
           reason
           :
           But
           such
           are
           the
           Arguments
           drawn
           from
           a
           positive
           rite
           of
           the
           Old
           Testament
           now
           abrogated
           ,
           to
           regulate
           our
           practice
           in
           the
           Sacraments
           of
           the
           New
           ,
           as
           obliging
           our
           consciences
           .
           Therefore
           they
           are
           against
           the
           second
           Commandment
           in
           the
           Decalogue
           ,
           our
           Saviours
           words
           Mat.
           15.
           9.
           
           
             In
             vaiu
             do
             they
             worship
             me
             ,
             teaching
             for
             Doctrines
             mens
             Precepts
          
           ;
           it
           is
           tyranny
           and
           usurpation
           in
           them
           that
           impose
           them
           ,
           and
           violation
           of
           their
           liberty
           ,
           forbidden
           by
           the
           Apostle
           ,
           Col.
           2.
           20.
           in
           them
           that
           submit
           to
           them
           .
           
             Davenant
             exhort
             .
             to
             brotherly
             commuunion
             ,
          
           ch
           .
           1.
           tells
           us
           ,
           that
           Luther
           
             wisely
             admonisheth
             us
             ,
             that
             in
             matters
             surmounting
             the
             capacity
             of
             humane
             reason
             ,
             we
             beware
             of
             Etymologies
             ,
             Analogies
             ,
             Consequences
             and
             Examples
             .
          
        
         
           10.
           
           Arguments
           from
           conceived
           Analogy
           ,
           are
           but
           Arguments
           from
           that
           which
           is
           like
           ,
           not
           the
           same
           :
           But
           such
           are
           but
           weak
           things
           .
           
             Proportions
             are
             weak
             probations
          
           ,
           said
           M.
           
             Rutherford
             ,
             Due
             right
             of
             Presbyt
             .
          
           ch
           .
           2.
           sect
           .
           2.
           pag.
           37.
           
           
             Chamier
             Panstr
             .
             Cath.
             tom
          
           .
           1.
           lib.
           9.
           c.
           10.
           s.
           47.
           
           
             Deinde
             sunt
             hujus
             generis
             conclusiones
             magis
             verisimiles
             quam
             necessariae
             nisi
             nitantur
             Diser
             to
             Dei
             verbo
             .
             Oxford
             Convocat
             .
             reasons
             against
             the
             Covenant
             ,
          
           pag.
           27.
           
           
             The
             Arguments
          
           à
           minore
           and
           à
           majore
           
             are
             subject
             to
             many
             fallacies
             ,
             and
             inless
             there
             be
             a
             parity
             of
             reason
             in
             every
             requisite
             respect
             between
             he
             things
             compared
             ,
             will
             not
             hold
             good
             :
          
           They
           do
           illustrate
           rather
           
           than
           prove
           ;
           and
           therefore
           they
           that
           assert
           that
           Poedobaptism
           si
           fully
           determined
           in
           the
           old
           Testament
           ,
           where
           they
           have
           nothing
           but
           analogy
           from
           Circumcision
           ,
           and
           the
           Jewish
           Church
           state
           ,
           what
           ever
           their
           confidence
           be
           ,
           do
           but
           shew
           their
           weakness
           .
           I
           shall
           now
           examine
           what
           Master
           Blake
           saith
           in
           answer
           to
           my
           Arguments
           ,
           and
           then
           what
           Mr.
           B.
           brings
           for
           his
           speech
           above
           recited
           .
        
      
       
         
           
             SECT
             .
             III.
          
           
        
         
           
             Mr.
             Blakes
             plea
             for
             arguments
             from
             analogy
             in
             meer
             positive
             rites
             of
             the
             old
             Testament
             ,
             and
             Mr.
             Bs.
             speech
             about
             infantadmission
             as
             determined
             in
             it
             ,
             are
             refelled
             .
          
        
         
           MAster
           
             Blake
             Vindic.
             Foederis
          
           ch
           .
           42.
           sect
           .
           2.
           speaking
           of
           me
           saith
           .
           
             And
             to
             this
             end
             he
             sets
             himself
             ,
             First
             to
             dispute
             down
             all
             Arguments
          
           à
           pari
           ,
           
             all
             whatsoever
             that
             are
             grounded
             on
             parity
             of
             reason
             ,
             or
             analogy
             and
             proportion
             .
             This
             he
             speaks
             to
             in
             his
             Examen
             pag.
          
           28.
           
           
             And
             I
             may
             here
             fitly
             refer
             the
             Reader
             to
             that
             which
             I
             have
             written
             chap.
          
           10.
           sect
           .
           4.
           
             of
             my
             answer
             to
             M.
          
           T.
           
             only
             in
             a
             few
             words
             viudicate
             it
             from
             his
             exceptions
             against
             it
             in
             his
             Apology
             ,
             page
          
           140.
           
        
         
           And
           page
           308.
           he
           saith
           ,
           
             The
             Reader
             will
             hereafter
             find
             me
             reasoning
             with
             my
             full
             strength
             against
             the
             force
             of
             all
             Arguments
          
           à
           pari
           .
        
         
           Answ.
           It
           is
           not
           true
           ,
           
             That
             I
             set
             my self
             to
             dispute
             down
             all
             arguments
          
           à
           pari
           ,
           
             all
             whatsoever
             that
             are
             grounded
             on
             parity
             of
             reason
             ,
             or
             analogy
             and
             proportion
             .
          
           For
           1
           in
           the
           place
           cited
           Examen
           pag.
           28
           ,
           29.
           
           I
           do
           expresly
           level
           my
           arguing
           against
           arguments
           from
           analogy
           onely
           in
           positive
           instituted
           worship
           consisting
           in
           outward
           rites
           ,
           such
           as
           Circumcision
           ,
           Baptism
           ,
           and
           the
           Lords
           Supper
           are
           ,
           which
           have
           nothing
           moral
           or
           natural
           in
           them
           ,
           but
           are
           in
           whole
           and
           part
           cetemonial
           .
           2.
           
           I
           do
           dispute
           against
           all
           such
           arguments
           ,
           not
           as
           brought
           to
           illustrate
           or
           confirm
           a
           thing
           otherwise
           proved
           from
           institution
           ,
           but
           when
           they
           are
           brought
           to
           infer
           Divine
           institutions
           and
           commands
           obligatory
           of
           mens
           consciences
           .
           
           I
           had
           said
           Exam.
           part
           .
           2.
           s.
           8.
           pag.
           29.
           
           To
           me
           it
           is
           a
           dangerous
           principle
           upon
           which
           they
           go
           that
           so
           argue
           ,
           to
           wit
           ,
           that
           in
           meer
           positive
           things
           (
           such
           as
           Circumcision
           and
           Baptism
           are
           )
           we
           may
           frame
           an
           addition
           to
           Gods
           worship
           from
           analogy
           or
           resemblance
           conceived
           by
           us
           between
           two
           ordinances
           ,
           whereof
           one
           is
           quite
           taken
           away
           ,
           without
           institution
           gathered
           by
           precept
           or
           Apostolical
           example
           .
           Mr.
           
             Blake
             answer
             to
             my
             letter
          
           pag.
           74
           
             asks
             who
             those
             be
          
           ?
           I
           told
           him
           that
           he
           did
           Birth-privilege
           pag.
           15.
           
           (
           I
           should
           have
           said
           14
           )
           and
           I
           mean
           those
           words
           ,
           
             upon
             this
             ground
             (
             the
             Covenant
             )
             Infants
             under
             the
             Law
             were
             Circumcised
             ,
             and
             upon
             the
             same
             ground
             Infants
             are
             now
             to
             be
             Baptized
             :
             by
             the
             grounds
             of
             both
             Circumcision
             and
             Baptism
             we
             inforce
             the
             Baptism
             of
             Infants
             :
             what
             is
             objected
             against
             one
             concludes
             against
             both
             :
             Circumcision
             and
             Baptism
             are
             therefore
             by
             the
             Apostle
             promiscuously
             taken
             ;
             there
             being
             the
             same
             principal
             and
             main
             end
             of
             both
             .
          
           But
           he
           saith
           now
           
             Vindic.
             foederis
          
           pag.
           373.
           
           
             In
             my
             whole
             discourse
             I
             did
             studiously
             avoid
             arguments
             drawn
             barely
             from
             analogy
             ,
             so
             that
             we
             may
             see
             how
             willing
             Mr.
             T.
             is
             to
             quarrel
             ,
             and
             how
             loath
             to
             speak
             truth
             .
          
        
         
           Answ.
           There
           was
           nothing
           but
           truth
           and
           fair
           arguing
           in
           my
           Apology
           pag.
           142.
           
           For
           though
           Mr.
           B.
           denies
           his
           argument
           to
           be
           barely
           from
           the
           analogy
           between
           Circumcision
           and
           Baptism
           ,
           by
           which
           he
           hid
           inforce
           the
           Baptism
           of
           Infants
           ,
           yet
           his
           arguing
           from
           the
           grounds
           of
           both
           ,
           without
           institution
           gathered
           by
           precept
           ,
           or
           Apostolical
           example
           ,
           is
           barely
           from
           analogy
           .
           Analogy
           or
           proportion
           I
           neither
           did
           imagine
           nor
           conceive
           Mr.
           B.
           made
           in
           the
           likeness
           ,
           resemblance
           ,
           or
           evenness
           in
           the
           ritual
           part
           of
           Circumcision
           and
           Baptism
           ,
           that
           is
           the
           cutting
           off
           the
           skin
           ,
           or
           the
           washing
           the
           body
           ,
           as
           if
           he
           did
           argue
           ,
           Infants
           had
           a
           skin
           cut
           off
           ,
           therefore
           Infants
           are
           to
           be
           washed
           with
           water
           :
           But
           the
           analogy
           I
           conceive
           made
           by
           him
           between
           them
           ,
           is
           in
           the
           supposed
           parity
           of
           reason
           ,
           taken
           from
           (
           as
           he
           calls
           them
           )
           the
           grounds
           of
           both
           ,
           secluding
           institution
           ,
           as
           my
           words
           shew
           ,
           Examen
           pag.
           29.
           and
           postscript
           pag.
           142.
           now
           this
           Mr.
           B.
           doth
           in
           the
           words
           cited
           ,
           arguing
           from
           the
           Covenant
           ,
           the
           same
           principal
           and
           main
           end
           of
           both
           ,
           and
           thence
           dictating
           what
           is
           objected
           against
           one
           concludes
           against
           both
           ,
           and
           asserting
           (
           though
           falsely
           )
           that
           Circumcision
           and
           Baptism
           are
           therefore
           by
           the
           Apostle
           promiscuously
           taken
           ,
           and
           
           mentions
           not
           the
           distinct
           institution
           of
           Infant-baptism
           from
           Infantcircumcision
           ,
           but
           as
           if
           he
           counted
           them
           the
           same
           ,
           yea
           as
           if
           he
           meant
           them
           all
           one
           ,
           imposeth
           on
           the
           Apostle
           as
           if
           he
           took
           Baptism
           and
           Circumcision
           promiscuously
           :
           wherein
           he
           argues
           from
           bare
           analogy
           (
           if
           not
           identity
           )
           between
           them
           without
           institution
           .
           And
           therefore
           I
           do
           still
           charge
           him
           with
           arguing
           according
           to
           that
           principle
           ,
           which
           he
           saith
           ,
           
             is
             as
             dangerous
             to
             him
             as
             to
             me
             .
          
           But
           he
           hath
           yet
           another
           shift
           .
        
         
           
             In
             case
          
           ,
           saith
           he
           ,
           
             I
             had
             by
             analogy
             with
             Circumcision
             made
             proof
             of
             Infants
             title
             to
             Baptism
             ,
             it
             would
             not
             have
             freed
             him
             from
             calumny
             ,
             seeing
             it
             is
             no
             addition
             to
             worship
             ,
             Baptism
             is
             worship
             as
             Circumcision
             was
             ,
             this
             is
             but
             a
             demonstration
             of
             the
             latitude
             and
             extent
             of
             it
             .
          
        
         
           Answ.
           There
           is
           no
           calumny
           in
           it
           .
           For
           he
           adds
           to
           Gods
           worship
           who
           doth
           make
           something
           worship
           of
           God
           ,
           which
           he
           hath
           not
           appointed
           ,
           as
           Non-Conformists
           did
           argue
           in
           their
           Negative
           argument
           against
           the
           Bishops
           Ceremonies
           from
           Deut.
           4.
           2.
           and
           though
           the
           Conformists
           did
           allow
           some
           addition
           to
           Gods
           worship
           in
           indifferent
           ceremonies
           ,
           yet
           they
           agreed
           that
           to
           make
           any
           such
           addition
           as
           necessary
           binding
           the
           conscience
           ,
           or
           part
           of
           Gods
           worship
           ,
           specially
           when
           it
           is
           in
           things
           determined
           by
           institution
           ,
           was
           unlawful
           .
           Now
           God
           hath
           appointed
           expresly
           disciples
           or
           believers
           in
           Christ
           to
           be
           baptized
           ,
           Mat.
           28.
           19.
           
           Mark
           16.
           16.
           and
           no
           other
           ,
           and
           this
           is
           his
           instituted
           worship
           ;
           he
           then
           who
           baptizeth
           Infants
           who
           are
           not
           disciples
           or
           believers
           ,
           and
           doth
           this
           as
           Gods
           worship
           ,
           doth
           add
           to
           the
           worship
           having
           no
           institution
           gathered
           by
           precept
           or
           Apostolical
           example
           :
           nor
           doth
           he
           demonstrate
           ,
           but
           devise
           a
           latitude
           and
           extent
           of
           the
           worship
           of
           his
           own
           head
           ,
           or
           worships
           God
           after
           the
           precepts
           of
           men
           .
           As
           for
           the
           words
           ,
           
             it
             is
             no
             addition
             to
             worship
             ,
             Baptism
             i●
             worship
             as
             Circumcision
             was
             ,
          
           they
           seems
           to
           intimate
           ,
           if
           there
           be
           any
           reason
           in
           them
           ,
           than
           Infantbaptism
           is
           no
           addition
           to
           worship
           ,
           because
           Baptism
           is
           worship
           as
           Circmcision
           was
           ,
           which
           imports
           ,
           that
           there
           could
           be
           no
           addition
           to
           worship
           in
           adding
           to
           Baptism
           ,
           because
           it
           is
           worship
           as
           Circumcision
           was
           ,
           whereas
           the
           reason
           is
           better
           to
           the
           contrary
           ,
           that
           it
           being
           not
           commanded
           Infant
           baptism
           is
           addition
           to
           worship
           ,
           because
           Baptism
           is
           worship
           as
           circumcision
           was
           .
        
         
         
           Mr.
           Blake
           goes
           on
           .
           
             It
             runs
             in
             Mr.
          
           T.
           
             his
             head
             that
             we
             go
             about
             to
             find
             not
             a
             Baptism-institution
             ,
             but
             an
             Infant-baptism-institution
             ,
             and
             that
             barely
             by
             analogy
             from
             Circumcision
             .
             This
             I
             confess
             were
             a
             wild
             undertaking
             .
          
        
         
           Answ.
           T
           is
           true
           ,
           I
           did
           think
           Mr.
           M.
           in
           his
           Sermon
           pag.
           44.
           when
           he
           said
           ,
           
             Baptism
             was
             instituted
             long
             before
          
           (
           that
           command
           Mat.
           28.
           19.
           
           )
           
             to
             be
             the
             seal
             of
             the
             Covenant
             ,
          
           had
           sought
           its
           institution
           from
           Gen.
           17
           :
           and
           in
           his
           Defence
           I
           find
           not
           that
           which
           might
           take
           me
           off
           from
           that
           conceit
           .
           And
           it
           still
           runs
           in
           my
           head
           that
           Mr.
           Blake
           must
           either
           find
           not
           onely
           a
           Baptism-institution
           ,
           but
           also
           an
           Infant-baptism-institution
           ,
           or
           else
           we
           must
           yield
           Infant-baptism
           a
           corruption
           of
           that
           ordinance
           ,
           whether
           it
           be
           called
           will-worship
           ,
           or
           profaning
           it
           ,
           or
           what
           other
           sin
           that
           corruption
           be
           termed
           .
           As
           he
           that
           will
           acquit
           prayer
           to
           Saints
           ,
           or
           for
           the
           dead
           ,
           from
           corruption
           ,
           must
           find
           not
           onely
           an
           institution
           of
           prayer
           ,
           but
           also
           of
           prayer
           to
           Saints
           and
           for
           the
           dead
           ;
           he
           that
           will
           acquit
           Infant-communion
           ,
           Bell-baptism
           ,
           &c.
           from
           corruption
           ,
           must
           find
           not
           onely
           an
           institution
           of
           the
           Communion
           and
           Baptism
           ,
           but
           also
           of
           Infant-communion
           and
           Bell-baptism
           .
           I
           agree
           ,
           that
           it
           were
           a
           wild
           undertaking
           to
           go
           about
           to
           find
           an
           institution
           of
           Infant-baptism
           ,
           especially
           Gen.
           17.
           because
           it
           is
           not
           to
           be
           found
           there
           ,
           or
           in
           any
           other
           part
           of
           holy
           Scripture
           ,
           and
           yet
           I
           think
           Paedobaptists
           do
           go
           about
           to
           find
           an
           institution
           of
           Infant-baptism
           ,
           and
           that
           barely
           by
           analogy
           from
           Circumcision
           ,
           as
           I
           shew
           before
           ,
           and
           therefore
           by
           Mr.
           Blakes
           own
           censure
           their
           attempt
           is
           
             a
             wild
             undertaking
          
           .
        
         
           He
           addes
           .
           
             Neither
             I
             nor
             Mr.
          
           T.
           
             to
             help
             me
             ,
             can
             find
             an
             Infant-circumcision-institution
             .
             If
             he
             instances
          
           Gen.
           17.
           12.
           
           
             He
             that
             is
             eight
             dayes
             old
             shall
             be
             circumcised
             among
             you
             ,
             every
             man-child
             in
             your
             generations
             ;
             I
             say
             that
             is
             no
             institution
             of
             Circumcision
             ,
             but
             a
             subsequent
             directory
             for
             the
             particular
             day
             (
             according
             to
             the
             Paedagogy
             of
             those
             times
             )
             when
             the
             person
             was
             to
             be
             circumcised
             .
             The
             institution
             we
             find
             not
             with
             restriction
             to
             infancy
             ,
             but
             in
             that
             latitude
             as
             to
             comprize
             males
             of
             any
             age
             ,
             v.
          
           10.
           
           
             This
             is
             my
             Covenant
             which
             ye
             shall
             keep
             between
             me
             and
             you
             ,
             and
             thy
             s●●d
             after
             thee
             ,
             every
             man-child
             among
             you
             shall
             be
             circumcised
             .
             Mr.
          
           T.
           
             knows
             very
             well
             ,
             that
             by
             man-child
             onely
             the
             s●x
             and
             not
             the
             growth
             is
             distinguished
             ,
          
           omnis
           mas
           ,
           as
           Junius
           
           and
           Tremellius
           ,
           
             every
             male
             ,
             as
          
           Anisworth
           
             reads
             it
             ;
             If
             that
             after
             directory
             had
             not
             followed
             ,
             they
             might
             have
             circumcised
             (
             as
             we
             baptize
             )
             infants
             upon
             any
             day
             at
             our
             best
             conveniences
             .
             This
             is
             plain
             in
             the
             text
             ,
             and
             may
             be
             further
             cleared
             ;
             if
             the
             institution
             it self
             be
             with
             that
             limit
             of
             time
             to
             the
             eighth
             day
             ,
             then
             it
             had
             been
             their
             sin
             (
             according
             to
             Mr.
          
           Tombs
           ,
           
             the
             sin
             of
             will-worship
             )
             in
             case
             that
             time
             through
             negligence
             had
             slipt
             ,
             to
             have
             circumcised
             them
             another
             day
             ,
             as
             it
             was
             for
             a
             man
             unclean
             ,
             or
             in
             a
             journey
             on
             the
             14th
             day
             of
             the
             first
             moneth
             (
             the
             time
             appointed
             for
             the
             passeover
             )
             to
             observe
             it
             any
             other
             day
             ,
             till
             God
             appointed
             the
             14th
             day
             of
             the
             second
             moneth
             for
             such
             occasions
             ,
          
           Num.
           9.
           6
           ,
           7
           ,
           8.
           
           
             But
             that
             they
             had
             their
             liberty
             by
             vertue
             of
             the
             institution
             to
             circumcise
             any
             other
             day
             ,
             when
             that
             was
             over
             ,
             is
             clear
             in
             the
             text
             ,
             and
             may
             be
             farther
             made
             plain
             ,
             that
          
           Abraham
           
             so
             understood
             it
             by
             his
             circumcising
             of
          
           Ishmael
           at
           13
           
             years
             ,
             which
             had
             been
             without
             warrant
             ,
             had
             there
             been
             an
             institution
             only
             for
             children
             of
             eight
             dayes
             ;
             when
             God
             was
             displeased
             at
          
           Moses
           
             his
             neglect
             of
             the
             Circumcision
             of
             his
             Son
             ,
          
           Exod.
           4.
           24.
           
             yet
             he
             was
             pleased
             that
             he
             was
             after
             circumcised
             v.
          
           26.
           
           
             So
             that
             as
             there
             was
             an
             institution
             in
             Old-Testament-times
             ,
             for
             all
             males
             in
             Covenant
             without
             difference
             of
             age
             ;
             so
             there
             is
             in
             New-Testament
             times
             an
             institution
             of
             Baptism
             for
             all
             in
             Covenant
             without
             difference
             of
             age
             or
             sex
             .
          
        
         
           Answ.
           Mr.
           Blake
           saith
           ,
           
             neither
             he
             nor
             I
             to
             help
             him
             can
             find
             an
             Infant-circumcision-institution
             ,
          
           and
           yet
           he
           himself
           finds
           ,
           Gen.
           17.
           10.
           
             an
             institution
             in
             that
             latitude
             ,
             as
             to
             comprize
             males
             of
             any
             age
             :
          
           if
           there
           be
           an
           institution
           to
           circumcise
           males
           of
           any
           age
           ,
           then
           there
           is
           an
           institution
           to
           circumcise
           male
           infants
           ,
           who
           are
           of
           some
           age
           .
           And
           therefore
           it
           seems
           to
           me
           a
           wild
           speech
           of
           Mr.
           B.
           to
           deny
           the
           finding
           of
           an
           institution
           of
           Infant-circumcision
           ,
           when
           he
           himself
           sets
           down
           the
           institution
           of
           it
           within
           a
           few
           lines
           of
           those
           words
           .
           But
           he
           conceives
           
             it
             no
             institution
             of
             circumcision
          
           Gen.
           12.
           10.
           
           To
           which
           I
           say
           ,
           Be
           it
           subsequent
           directory
           ,
           or
           what
           ever
           else
           he
           will
           call
           it
           ,
           Mr.
           Blake
           might
           easily
           perceive
           by
           my
           words
           ,
           Examen
           pag.
           28
           ,
           29.
           and
           elsewhere
           ,
           I
           take
           the
           word
           institution
           for
           any
           appointment
           by
           precept
           ,
           command
           or
           example
           approved
           ,
           either
           express
           ,
           or
           gathered
           by
           good
           consequence
           ;
           if
           any
           of
           these
           wayes
           an
           institution
           of
           Infant-baptism
           can
           be
           shewed
           
           out
           of
           the
           New
           Testament
           without
           the
           analogy
           of
           Circumcision
           ,
           I
           should
           not
           make
           any
           doubt
           of
           it
           ,
           and
           therefore
           it
           is
           but
           unnecessary
           wrangling
           which
           he
           useth
           about
           the
           word
           [
           institution
           ]
           .
           Let
           him
           shew
           any
           subsequent
           directory
           for
           Infant-baptism
           ,
           as
           is
           for
           Infant-circumcision
           without
           the
           analogy
           of
           Circumcision
           ▪
           and
           I
           am
           satisfied
           .
           Yet
           to
           shew
           the
           vanity
           of
           his
           speeches
           and
           arguings
           I
           shall
           a
           little
           scanne
           them
           ,
           
             He
             denies
             an
             institution
             of
             Infant-circumcision
             ,
          
           Gent.
           17.
           10.
           
             he
             saith
             ,
             it
             is
             but
             asubsequent
             directory
             for
             the
             particular
             day
             .
          
        
         
           Answ.
           
             Ausonius
             Popma
             de
             differ
             .
             verborum
             l.
          
           3.
           
           
             Institutines
             sunt
             praecepia
             ,
             quibus
             docentur
             homines
             atque
             instituuntur
             .
          
           In
           this
           general
           acception
           a
           directory
           is
           an
           institution
           .
           But
           were
           it
           taken
           strictly
           for
           a
           command
           establishing
           that
           ●ite
           ,
           surely
           v.
           12.
           not
           onely
           the
           particular
           day
           was
           appointed
           ,
           but
           the
           person
           also
           ,
           to
           wit
           ,
           the
           Infant
           of
           eight
           dayes
           old
           among
           Abrahams
           people
           ,
           and
           all
           the
           verses
           10
           11
           ,
           12
           ,
           13
           ,
           14.
           together
           are
           termed
           
             sanctio
             circumcisionis
          
           ,
           by
           Pareus
           in
           his
           
             Commentary
             .
             But
             we
             find
             not
             the
             institution
             with
             restriction
             to
             Infancy
             ,
          
           saith
           Mr.
           Blake
           .
           Ans.
           True
           ,
           nor
           did
           I
           ever
           say
           the
           institution
           was
           restrained
           to
           Infancy
           ,
           or
           that
           there
           was
           an
           institution
           only
           for
           children
           of
           eight
           dayes
           ,
           nor
           do
           I
           deny
           that
           the
           precept
           Gen.
           17.
           10.
           was
           more
           general
           than
           that
           it
           should
           be
           restrained
           to
           the
           eighth
           day
           :
           yet
           v.
           12.
           the
           circumcising
           of
           infants
           was
           limited
           to
           the
           eighth
           day
           .
           Mr.
           
             Cawdrey
             Sabb.
             rediv.
             part
          
           .
           1.
           pag.
           135.
           
           
             For
             some
             particular
             occasions
             of
             worship
             ,
             God
             was
             pleased
             of
             old
             to
             determine
             some
             time
             exclusively
             ,
             as
             the
             eighth
             day
             from
             the
             birth
             of
             a
             child
             for
             Circumcision
             ,
             and
             the
             eighth
             day
             for
             the
             sacrificing
             of
             the
             firstling
             males
             of
             cattel
             ,
             neither
             sooner
             nor
             later
             .
          
           Nor
           do
           there
           want
           those
           among
           Protestant
           Divines
           ,
           who
           make
           it
           unlawful
           to
           do
           it
           before
           or
           after
           but
           will-worship
           ,
           except
           in
           cases
           of
           necessity
           ,
           as
           in
           the
           wilderness
           ,
           &c.
           in
           which
           case
           the
           rule
           holds
           ,
           
             God
             will
             have
             mercy
             and
             not
             sacrifice
             ,
          
           and
           the
           thing
           might
           be
           done
           afterwards
           ,
           as
           in
           the
           circumcision
           of
           those
           who
           were
           born
           in
           time
           of
           their
           travel
           in
           the
           wilderness
           .
           But
           to
           have
           altered
           the
           time
           of
           a
           mans
           own
           motion
           ,
           without
           such
           necessity
           ,
           had
           been
           will-worship
           ,
           as
           it
           was
           charged
           on
           Jeroboam
           1
           Kings
           12.
           33.
           
             that
             he
             sacrificed
             in
             the
             moneth
             he
             had
             devised
             of
             his
             own
             heart
             .
          
           What
           Mr.
           Blake
           saith
           ,
           
             there
             is
             in
             the
             New-Testament-times
             an
             institution
             of
             baptism
             for
             all
             in
             Covenant
             ,
             without
             difference
             of
             age
             or
             sex
             ,
          
           is
           false
           ,
           except
           by
           being
           in
           Covenant
           he
           understand
           ,
           not
           being
           
           in
           Covenant
           by
           Gods
           promise
           onely
           ,
           or
           others
           faith
           ,
           or
           undertaking
           for
           them
           ,
           but
           by
           their
           own
           act
           of
           Covenanting
           ,
           that
           is
           engaging
           themselves
           in
           their
           own
           persons
           by
           their
           ,
           own
           act
           to
           be
           Christs
           Disciples
           or
           believers
           in
           him
           ,
           there
           being
           no
           institution
           in
           the
           New
           Testament
           times
           of
           baptizing
           any
           other
           than
           Disciples
           or
           Believers
           in
           Christ.
           Mr.
           Blake
           adds
           .
           
             I
             instanced
             in
             the
             Apostles
             argument
             from
             analogy
             for
             Ministers
             maintenance
             ,
          
           1
           Cor.
           9.
           9.
           1
           
           Tim.
           5.
           18.
           
           Mr.
           Tombs
           
             answers
             ,
             The
             Apostle
             doth
             not
             by
             bare
             analogy
             conclude
             Ministers
             maintenance
             ,
             but
             from
             the
             Lords
             ordinance
             ;
             He
             does
             conlude
             it
             then
             (
             by
             his
             confession
             )
             from
             analogy
             ,
             though
             not
             barely
             from
             analogy
             .
             Neither
             have
             any
             one
             of
             Mr.
          
           T
           s
           
             Antagonists
             concluded
             Infant
             baptism
             barely
             from
             analogy
             of
             Circumcision
             .
             There
             are
             other
             arguments
             which
             wait
             for
             his
             answer
             ,
             so
             that
             this
             instance
             stands
             .
          
        
         
           Answ.
           My
           Confession
           was
           not
           ,
           that
           the
           Apostle
           argued
           from
           any
           such
           analogy
           as
           Paedobaptists
           conclude
           Infants-baptism
           from
           ,
           to
           wit
           ,
           the
           
           rule
           of
           Circumcision
           ,
           thus
           ,
           
             Circumcision
             was
             appointed
             to
             Infants
             in
             Covenant
             ,
             therefore
             Baptism
             is
             appointed
             to
             Infants
             in
             Covenant
             ,
             they
             having
             the
             same
             main
             and
             principle
             end
             to
             seal
             the
             Covenant
             of
             grace
          
           (
           which
           is
           Mr.
           Blakes
           own
           arguing
           )
           which
           is
           from
           a
           ceremonial
           rite
           of
           the
           Old
           Testament
           to
           a
           ceremonial
           rite
           of
           the
           New
           ,
           without
           precept
           or
           example
           of
           Christ
           or
           his
           Apostles
           .
           For
           1.
           
           The
           Apostles
           argument
           1
           Cor.
           9.
           9.
           seems
           not
           to
           me
           to
           be
           from
           analogy
           ,
           but
           a
           testimony
           explained
           .
           So
           Mr.
           Dicson
           in
           his
           
             Com.
             Arg.
          
           3.
           
             a
             testimonto
             legis
             de
             pabulo
             bovi
             trituranti
             dando
             :
             quod
             ostendit
             dictum
             esse
             in
             gratiam
             omnium
             laborantium
             in
             aliorum
             usum
             ,
             potissimum
             in
             ministerio
             .
             Diodati
             ,
             The
             end
             of
             Gods
             Law
             is
             not
             to
             shew
             how
             cattel
             should
             be
             fed
             ,
             but
             to
             command
             equity
             to
             be
             used
             in
             just
             rewarding
             of
             those
             who
             labour
             for
             us
             .
          
           Mr.
           Blake
           himself
           
             vindic
             ▪
             foederis
          
           pag.
           406.
           
           
             Thirdly
             he
             argues
             from
             the
             command
             of
             the
             Law
             :
          
           2.
           
           If
           it
           be
           from
           any
           analogy
           ,
           it
           is
           in
           things
           that
           have
           a
           parity
           of
           equity
           ,
           and
           so
           it
           is
           in
           moral
           things
           ,
           which
           are
           perpetual
           ,
           
           not
           in
           meer
           positive
           rites
           .
           3.
           
           It
           is
           an
           analogy
           which
           the
           Apostle
           delivered
           to
           us
           ,
           not
           analogy
           made
           by
           men
           not
           guided
           by
           an
           infallible
           spirit
           ,
           as
           is
           the
           inference
           of
           Paedobaptism
           from
           Circumcision
           ,
           and
           therefore
           is
           not
           of
           force
           to
           oblige
           mens
           consciences
           ▪
           I
           have
           shewed
           before
           that
           the
           Paedobaptists
           main
           argument
           is
           barely
           from
           such
           analogy
           ,
           and
           for
           
             other
             arguments
             waiting
             for
             mine
             answer
             ,
          
           either
           they
           are
           answered
           before
           sufficiently
           ,
           o●
           God
           assisting
           ,
           will
           have
           answer
           in
           this
           Review
           .
           Mr.
           Blakes
           arguments
           
             vindic
             .
             foede
          
           .
           ch
           .
           43.
           sect
           .
           1.
           require
           no
           longer
           answer
           .
           The
           first
           is
           the
           same
           with
           Mr.
           Bs.
           second
           .
           And
           the
           Major
           is
           to
           be
           denied
           ,
           if
           by
           [
           
             unless
             order
             be
             given
             to
             the
             contrary
          
           ]
           be
           meant
           of
           order
           given
           to
           the
           contrary
           in
           formal
           positive
           terms
           ,
           such
           as
           this
           ,
           Thou
           shalt
           nor
           baptize
           Infants
           .
           If
           it
           be
           meant
           of
           order
           given
           to
           the
           contrary
           ,
           either
           in
           express
           formal
           prohibitive
           terms
           ,
           or
           equipollent
           ,
           the
           Minor
           is
           to
           be
           denied
           .
        
         
           In
           the
           second
           the
           Major
           is
           to
           be
           denyed
           ,
           and
           in
           like
           manner
           the
           third
           ,
           distinguishing
           the
           term
           [
           holy
           ]
           In
           the
           fourth
           both
           the
           Major
           and
           the
           Minor
           ,
           and
           so
           likewise
           the
           fifth
           ,
           explaining
           the
           term
           [
           
             church
             privileges
             ▪
          
           ]
           In
           the
           sixth
           the
           Major
           is
           to
           be
           denyed
           if
           understood
           of
           the
           invisible
           Kingdom
           of
           God
           only
           ,
           if
           of
           the
           visible
           ,
           the
           Minor
           is
           to
           be
           denyed
           :
           In
           the
           other
           two
           additionals
           ,
           the
           Major
           if
           universal
           is
           to
           be
           denyed
           ,
           and
           the
           Minor
           is
           true
           of
           infants
           of
           unbelievers
           as
           well
           as
           believers
           .
        
         
           And
           for
           the
           last
           Argument
           the
           matter
           is
           as
           easily
           answered
           as
           the
           form
           .
           For
           the
           Major
           ,
           
             Those
             that
             are
             to
             be
             saved
             are
             to
             be
             added
             to
             the
             Church
             by
             baptism
             ,
          
           Act
           ▪
           2.
           47.
           is
           to
           be
           limited
           by
           the
           text
           v.
           41.
           thus
           [
           
             when
             they
             willingly
             receive
             the
             word
          
           ]
           If
           no
           larger
           answer
           be
           given
           Mr.
           B.
           to
           these
           arguments
           ,
           yet
           this
           will
           be
           enough
           to
           shew
           they
           are
           without
           much
           difficulty
           answerable
           .
           Mr.
           Bs.
           proofs
           likewise
           ,
           God
           assisting
           ,
           shall
           have
           fuller
           answer
           than
           they
           deserve
           ,
           though
           were
           it
           not
           for
           his
           own
           and
           others
           conceits
           of
           his
           writings
           for
           infant-baptism
           ,
           I
           should
           think
           it
           lost
           time
           to
           bestow
           it
           in
           an
           exact
           examination
           of
           his
           inconsiderable
           dictates
           .
        
         
           As
           for
           the
           present
           instance
           of
           M.
           B.
           of
           the
           Apostles
           arguing
           from
           analogy
           ,
           he
           may
           see
           it
           now
           fallen
           ,
           and
           so
           likewise
           the
           next
           ,
           of
           which
           he
           speaks
           thus
           .
        
         
           
             I
             instanced
             in
             the
             Apostles
             arguing
          
           1
           Cor.
           10.
           16
           ,
           17.
           
             he
             makes
             it
             good
             that
             partaking
             together
             of
             the
             Sacrament
             of
             the
          
           
           
             Lords
             Supper
             ,
             we
             are
             made
             one
             Ecclesiastical
             body
             ,
             by
             way
             of
             Analogy
             with
             the
             like
             in
             the
             sacrifices
             of
             the
             Jews
             ,
             yea
             in
             the
             sacrifices
             of
             the
             Gentiles
             ;
             to
             which
             Mr.
          
           T.
           
             saies
             ,
             this
             argument
             is
             to
             prove
             ,
             that
             they
             which
             profess
             Christ
             may
             not
             partake
             of
             the
             things
             of
             Idols
             .
             From
             this
             general
             truth
             ,
             that
             they
             which
             join
             in
             the
             service
             of
             any
             God
             ,
             they
             hold
             Communion
             with
             that
             God
             ,
             and
             are
             one
             with
             those
             that
             worship
             that
             God
             ;
             this
             the
             Apostle
             proves
             by
             instances
             in
             the
             Christian
             and
             Jewish
             services
             .
             So
             that
             this
             argument
             is
             from
             a
             genoral
             truth
             proved
             by
             induction
             of
             instances
             .
             Mr.
          
           T.
           
             mistakes
             ,
             the
             Apostle
             takes
             no
             such
             general
             truth
             for
             granted
             ,
             but
             affirms
             that
             we
             are
             one
             body
             at
             the
             Lords
             table
             ,
             which
             he
             first
             proves
             by
             analogy
             in
             the
             instances
             mentioned
             ,
             and
             then
             concludes
             thence
             against
             communion
             with
             Idols
             ;
             That
             which
             the
             Apostle
             disputes
             he
             l●ies
             down
             ,
             but
             we
             have
             not
             these
             words
             in
             the
             text
             .
          
        
         
           Answ.
           There
           is
           no
           mistake
           in
           my
           Analysis
           of
           the
           Apostles
           words
           .
           He
           had
           v.
           14.
           warned
           them
           of
           Idolatry
           ,
           to
           wit
           in
           going
           with
           the
           Infidels
           to
           their
           Idol
           feasts
           ,
           and
           to
           make
           them
           more
           heedful
           of
           what
           he
           said
           he
           prefaceth
           ,
           v.
           19.
           
           And
           then
           argues
           :
           not
           thus
           ,
           
             they
             that
             partake
             of
             the
             Lords
             Supper
             are
             made
             one
             Ecclesiastical
             body
             by
             way
             of
             analogy
             with
             the
             like
             in
             the
             sacrifices
             of
             the
             Jews
             ,
             yea
             in
             the
             sacrifices
             of
             the
             Gentiles
          
           ;
           For
           then
           the
           conclusion
           to
           be
           proved
           should
           be
           ,
           we
           are
           one
           body
           Ecclesiastical
           at
           the
           Lords
           table
           ,
           and
           the
           sacrifices
           of
           the
           Gentiles
           should
           be
           the
           medium
           to
           prove
           it
           ,
           which
           had
           been
           ursi
           for
           such
           a
           proof
           ,
           nor
           in
           any
           passage
           of
           the
           Apostle
           is
           used
           to
           that
           end
           .
           For
           how
           inept
           an
           Argument
           had
           this
           been
           ,
           the
           Gentiles
           in
           their
           sacrifices
           had
           communion
           with
           the
           Idol
           ,
           therefore
           they
           that
           partake
           of
           the
           Lords
           Supper
           are
           made
           one
           body
           Ecclesiastical
           ?
           Nor
           would
           the
           proof
           be
           much
           otherwise
           if
           it
           were
           thus
           (
           as
           Mr.
           Blake
           makes
           it
           )
           
             we
             are
             one
             body
             Ecclesiastical
             who
             partake
             of
             the
             Lords
             Supper
             ,
             therefore
             in
             Gentile
             sacrifices
             we
             communicate
             with
             Idols
             .
          
           And
           me
           thinks
           there
           is
           a
           circle
           in
           this
           proof
           ,
           by
           the
           Gentiles
           sacrifices
           to
           prove
           we
           are
           one
           body
           Ecclesiastical
           in
           the
           Lords
           Supper
           ,
           and
           thence
           to
           prove
           we
           communicate
           with
           Idols
           in
           Gentile
           sacrifices
           .
           But
           the
           scope
           of
           the
           Apostle
           appears
           by
           the
           words
           ,
           v.
           14.
           and
           v.
           19
           ,
           20
           ,
           21.
           evidently
           to
           be
           the
           disswading
           them
           from
           the
           Idol-feasts
           on
           their
           sacrifices
           ,
           because
           they
           had
           therein
           fellowship
           with
           the
           Idol
           ,
           did
           partake
           of
           
           its
           cup
           and
           table
           ,
           and
           so
           with
           Devils
           v.
           20
           ,
           21.
           which
           had
           been
           an
           argument
           in
           concludent
           ,
           were
           it
           not
           thus
           made
           ,
           To
           have
           fellowship
           with
           the
           Idol
           is
           evil
           to
           be
           avoided
           by
           Christians
           ,
           as
           being
           Communion
           with
           Devils
           .
           But
           to
           partake
           of
           the
           thing
           offered
           to
           Idols
           is
           to
           have
           fellowship
           with
           the
           Idol
           .
           Ergo
           ,
           The
           Minor
           ,
           which
           alone
           is
           proved
           ,
           rests
           on
           this
           general
           maxim
           ,
           They
           have
           fellowship
           with
           a
           true
           or
           supposed
           Deity
           ,
           who
           partake
           of
           his
           service
           ,
           and
           this
           the
           Apostle
           proves
           to
           be
           true
           by
           the
           instances
           of
           the
           Christians
           and
           the
           Israelites
           ,
           v.
           16
           ,
           17
           ,
           18.
           
           I
           know
           sundry
           Protestant
           Expositors
           make
           the
           argument
           to
           be
           thus
           ,
           Ye
           may
           not
           partake
           of
           the
           Idol
           banquets
           ,
           because
           ye
           are
           partakers
           of
           the
           Lords
           supper
           .
           But
           I
           conceive
           this
           not
           right
           :
           For
           v.
           16
           ,
           17.
           the
           Apostles
           medium
           is
           not
           from
           the
           matter
           of
           fact
           what
           they
           did
           ,
           or
           duty
           what
           they
           were
           to
           do
           ,
           but
           from
           the
           tendence
           of
           their
           action
           in
           common
           construction
           and
           interpretation
           of
           the
           end
           and
           use
           of
           such
           actions
           ,
           which
           did
           shew
           they
           had
           Communion
           in
           the
           body
           of
           Christ.
           Which
           is
           clearly
           proved
           from
           v.
           18.
           where
           the
           Apostle
           allegeth
           the
           Israelites
           partaking
           of
           their
           altar
           to
           the
           same
           purpose
           to
           which
           he
           had
           used
           the
           former
           ,
           v.
           16
           ,
           17.
           now
           the
           Christians
           neither
           did
           nor
           were
           to
           partake
           then
           of
           the
           Jewish
           altar
           ,
           and
           it
           is
           not
           a
           reason
           from
           their
           fact
           or
           duty
           ▪
           but
           onely
           from
           that
           wherein
           Christians
           breaking
           bread
           ,
           Jews
           and
           Gentiles
           eating
           of
           their
           sacrifices
           did
           agree
           ,
           that
           these
           actions
           testified
           their
           fellowship
           with
           that
           Lord
           for
           whom
           these
           services
           were
           performed
           .
           And
           therefore
           by
           
             Piscator
             ,
             Dicson
          
           ,
           and
           others
           ,
           the
           argument
           is
           thus
           framed
           ,
           
             Israelites
             by
             eating
             of
             the
             sacrifices
             testified
             they
             were
             professors
             and
             partakers
             of
             the
             Jewish
             religion
             ,
             therefore
             they
             that
             eat
             of
             Idol
             sacrifices
             ,
             they
             testify
             that
             they
             Communicate
             with
             Idolaters
             in
             their
             idolatry
             :
          
           Yea
           Mr.
           Blake
           himself
           in
           his
           
             answer
             to
             my
             Letter
          
           pag.
           74.
           doth
           plainly
           acknowledge
           the
           Apostles
           argument
           to
           be
           from
           a
           general
           maxim
           common
           to
           all
           religious
           service
           ,
           when
           he
           saith
           ,
           
             yea
             he
             further
             makes
             it
             good
          
           (
           that
           which
           he
           concluded
           before
           )
           
             in
             the
             words
             following
             ,
             even
             from
             the
             Heathen
             ,
             it
             is
             of
             the
             nature
             of
             religious
             worship
             ,
             whether
             true
             or
             false
             ,
             to
             make
             those
             of
             one
             body
             (
             as
             I
             may
             say
             )
             religious
             that
             partake
             of
             them
             .
          
           Whence
           it
           is
           apparent
           that
           it
           is
           not
           an
           argument
           to
           prove
           any
           duty
           in
           a
           Christian
           rite
           of
           the
           New
           Testament
           from
           the
           ceremonial
           law
           ,
           sith
           it
           is
           by
           his
           own
           confession
           even
           from
           the
           Gentiles
           sactifices
           ,
           which
           sure
           by
           analogy
           
           or
           resemblance
           being
           altogether
           forbidden
           ,
           cannot
           make
           us
           a
           rule
           in
           Christian
           meer
           positive
           worship
           ,
           and
           therefore
           there
           is
           no
           such
           argument
           in
           the
           Apostles
           speech
           from
           analogy
           ,
           as
           I
           opp●gn
           .
        
         
           Mr.
           Blake
           yet
           adds
           .
           
             I
             instanced
             in
             Christs
             defence
             of
             his
             disciples
             from
             the
             charge
             of
             the
             Pharisees
             ,
          
           Mat.
           12.
           3
           ,
           4.
           
             by
             analogy
             and
             proportion
             of
             the
             like
             in
          
           David
           .
           Mr.
           T.
           
             answers
             ,
             that
             is
             only
             an
             instance
             to
             prove
             that
             sacrifice
             must
             give
             place
             to
             mercy
             ,
             a
             ceremonial
             to
             a
             moral
             duty
             ,
             not
             an
             argument
             from
             meer
             analogy
             or
             resemblance
             of
             things
             different
             .
             He
             proves
             that
             truth
             then
             by
             analogy
             ,
             if
             not
             by
             meer
             analogy
             ,
             and
             he
             tells
             us
             of
             no
             other
             thing
             that
             is
             joined
             to
             help
             it
             out
             ,
             and
             make
             it
             an
             argument
             compleat
             .
             To
             these
             ,
             abundance
             more
             might
             be
             added
             .
          
        
         
           Answ.
           It
           is
           enough
           to
           shew
           this
           instance
           impertinent
           ,
           in
           that
           it
           is
           not
           from
           such
           analogy
           as
           is
           used
           to
           prove
           Infant-baptism
           by
           Infant-circumcision
           ;
           Thus
           it
           was
           in
           a
           rite
           in
           the
           old
           Testament
           upon
           this
           ground
           ,
           Ergo
           ,
           it
           must
           be
           so
           in
           a
           rite
           of
           the
           New
           Testament
           ,
           because
           the
           same
           pretended
           ground
           remains
           other
           than
           Gods
           command
           or
           institution
           :
           which
           I
           called
           meer
           analogy
           in
           meer
           positives
           without
           a
           distinct
           command
           about
           each
           rite
           .
           As
           for
           my
           exposition
           it
           was
           right
           ,
           that
           Christ
           allegeth
           Davids
           fact
           as
           an
           instance
           ,
           that
           ceremonials
           give
           place
           to
           morals
           ,
           and
           sacrifice
           to
           mercy
           ,
           as
           appears
           by
           v.
           7.
           
           And
           hence
           in
           giving
           rules
           about
           exposition
           of
           the
           Decalogue
           usually
           from
           this
           passage
           a
           rule
           is
           drawn
           ,
           that
           ceremonials
           give
           place
           to
           morals
           ,
           sacrifice
           to
           mercy
           .
           Sure
           I
           am
           ,
           neither
           here
           ,
           nor
           any
           where
           else
           in
           Scripture
           is
           there
           found
           such
           an
           argument
           as
           this
           ,
           Thus
           it
           was
           in
           a
           ceremony
           of
           Moses
           Law
           ,
           therfore
           thus
           is
           must
           be
           in
           a
           rite
           or
           ceremony
           of
           the
           New
           Testament
           .
        
         
           Mr.
           Blake
           proceeds
           thus
           .
           
             Vpon
             Mr.
          
           T.
           
             his
             desire
             of
             rules
             how
             farre
             we
             may
             go
             in
             this
             parity
             of
             reason
             ,
             and
             himself
             allowing
             this
             way
             of
             reasoning
             in
             morals
             ,
             which
             in
             many
             cases
             might
             be
             singularly
             usefull
             and
             very
             helpful
             in
             this
             particular
             ;
             he
             is
             yet
             silent
             ,
             we
             may
             then
             keep
             our
             way
             of
             reasoning
             without
             rules
             ,
             as
             well
             as
             he
             his
             ;
             I
             yet
             gave
             in
             mine
             ,
             which
             he
             epitomizes
             ,
             and
             gives
             in
             to
             the
             Reader
             by
             the
             halves
             .
             To
             whom
             in
             the
             first
             place
             I
             might
             apply
             that
             of
             the
             Poet
             ,
          
           Carpere
           vel
           noli
           nostra
           ,
           vel
           ede
           tua
           .
        
         
           Answ.
           There
           was
           no
           reason
           I
           should
           set
           down
           rules
           about
           reasoning
           from
           analogy
           in
           morals
           ,
           how
           usefull
           soever
           they
           might
           be
           .
           For
           1.
           though
           I
           said
           in
           my
           Examen
           pag.
           28.
           for
           that
           which
           is
           natural
           or
           moral
           in
           worship
           an
           institution
           or
           command
           in
           the
           old
           
           Testament
           is
           allowed
           as
           obligatory
           to
           Christians
           ,
           yet
           I
           did
           not
           say
           ,
           that
           in
           morals
           a
           man
           may
           reason
           as
           Paedobaptists
           reason
           in
           ceremonials
           ,
           This
           was
           a
           duty
           or
           sin
           in
           the
           Old
           Testament
           ,
           therefore
           another
           thing
           is
           a
           duty
           or
           sin
           in
           the
           New
           Testament
           (
           which
           was
           not
           in
           the
           old
           also
           )
           by
           imagined
           parity
           of
           reason
           ,
           as
           my
           words
           Postscript
           sect
           .
           17.
           import
           .
           2
           Neither
           is
           it
           necessary
           to
           set
           down
           any
           other
           rules
           than
           what
           either
           Logicians
           set
           down
           in
           the
           Topicks
           about
           arguments
           
             à
             comparatis
          
           ,
           or
           Divines
           give
           in
           the
           expounding
           the
           Decalogue
           .
           3.
           
           If
           any
           more
           were
           requisite
           ,
           yet
           it
           would
           have
           been
           to
           draw
           me
           into
           a
           dispute
           on
           the
           by
           ,
           to
           fall
           on
           that
           point
           in
           that
           place
           .
           4.
           
           If
           it
           had
           been
           fit
           for
           me
           to
           do
           it
           ,
           yet
           at
           that
           time
           I
           had
           no
           leisure
           ,
           the
           Postscript
           being
           written
           when
           my
           Apology
           was
           almost
           printed
           ,
           as
           I
           say
           in
           the
           Postscript
           sect
           .
           1.
           which
           is
           also
           a
           reason
           why
           I
           did
           not
           set
           down
           all
           his
           words
           about
           his
           rules
           in
           my
           Postscript
           sect
           .
           17.
           which
           he
           calls
           
             epitomizing
             of
             them
             ,
             and
             giving
             in
             to
             the
             Reader
             by
             halves
             ,
          
           when
           the
           rules
           were
           as
           fully
           delivered
           by
           me
           as
           himself
           ,
           and
           only
           the
           applications
           and
           amplifications
           omitted
           ,
           nor
           doth
           he
           shew
           wherein
           I
           have
           omitted
           any
           thing
           of
           the
           strength
           of
           them
           .
           But
           whereas
           Mr.
           Blake
           saith
           ,
           
             he
             may
             keep
             up
             his
             way
             of
             reasoning
             without
             rules
             ,
             as
             well
             as
             I
             mine
             ,
          
           he
           doth
           untruly
           suggest
           that
           I
           keep
           up
           any
           way
           of
           reasoning
           without
           rules
           ;
           my
           way
           of
           reasoning
           is
           such
           as
           the
           Apostle
           used
           1
           Cor.
           11.
           23.
           and
           best
           Divines
           court
           certain
           ,
           to
           take
           that
           onely
           as
           of
           Gods
           appointment
           in
           meer
           positive
           ceremonies
           of
           the
           New
           Testament
           ,
           which
           is
           gathered
           by
           Christ
           or
           the
           Apostles
           ,
           precept
           or
           example
           ,
           in
           the
           New
           Testament
           .
           
             Pareus
             Comment
             ▪
          
           in
           Mat.
           26.
           26.
           
             quicquid
             igitur
             Dominus
             Jesus
             hic
             instituit
             atque
             praecepit
             necessariò
             est
             observandum
             ,
             nec
             omittendum
             ,
             quicquid
             non
             instituit
             nec
             praecepit
             non
             est
             quasi
             necessarium
             huic
             sacramento
             ob●rudendum
             sed
             rejiciendum
             .
             Hinc
             videam
             illi
             qui
             fractionem
             panis
             à
             Domino
             institutam
             omittunt
             vel
             damnans
             .
          
           Which
           doubtless
           is
           as
           true
           concerning
           Baptism
           ,
           Mat.
           28.
           19.
           
           
             Jus
             Divinum
             Eccl.
             regiminis
          
           by
           
             London
             Ministers
             ,
             part
             ▪
          
           2.
           ch
           .
           10.
           pag.
           99.
           
           
             The
             power
             of
             Church
             government
             is
             not
             natural
             but
             positive
             .
             Therefore
             all
             such
             power
             claimed
             or
             exercised
             without
             such
             positive
             grant
             is
             meerly
             fine
             ti●ulo
             ,
             &
             ipso
             facto
             null
             and
             void
             .
          
           And
           for
           his
           way
           of
           reasoning
           without
           rules
           ,
           to
           wit
           ,
           to
           argue
           thus
           ,
           It
           was
           so
           in
           a
           meer
           positive
           ceremony
           of
           the
           old
           Testament
           now
           abolished
           upon
           
           this
           conceived
           reason
           ,
           Ergo
           ,
           it
           must
           be
           in
           like
           sort
           in
           another
           ceremony
           of
           the
           new
           Testament
           ,
           which
           is
           conceived
           to
           have
           in
           part
           the
           same
           use
           ,
           if
           he
           kept
           it
           up
           ,
           it
           will
           condemn
           the
           reformation
           of
           many
           Popish
           and
           Prelatical
           ceremonies
           ,
           and
           justifie
           the
           retaining
           of
           them
           .
        
         
           The
           thing
           I
           required
           in
           my
           Examen
           pag.
           29.
           was
           this
           ,
           I
           desire
           any
           learned
           man
           to
           set
           me
           down
           a
           rule
           from
           Gods
           Word
           ,
           how
           far
           I
           may
           go
           in
           my
           conceived
           parity
           of
           reason
           ,
           equity
           or
           analogy
           (
           to
           wit
           ,
           in
           meer
           positive
           things
           to
           frame
           an
           addition
           to
           Gods
           worship
           from
           analogy
           or
           resemblance
           conceived
           by
           us
           between
           two
           ordinances
           ,
           whereof
           one
           is
           taken
           away
           ,
           without
           any
           institution
           gathered
           by
           precept
           or
           Apostolical
           example
           )
           and
           where
           I
           must
           stay
           ;
           when
           it
           will
           be
           superstition
           and
           wil-worship
           ,
           when
           not
           ,
           when
           my
           conscience
           may
           be
           satisfied
           ,
           when
           not
           .
        
         
           Mr.
           
             Blake
             ,
             Vindic.
             foed
          
           .
           pag.
           375.
           saies
           of
           me
           .
           
             Take
             them
             as
             he
             layes
             them
             down
             Apolog.
             pag.
          
           142.
           1.
           
           
             When
             parity
             of
             reason
             or
             analogy
             doth
             not
             institute
             any
             piece
             of
             worship
             ,
             or
             the
             least
             part
             of
             the
             service
             of
             God
             ,
             but
             onely
             help
             to
             a
             right
             understanding
             of
             the
             nature
             ,
             use
             and
             extent
             of
             that
             which
             is
             instituted
             .
          
           2.
           
           
             When
             in
             our
             reasoning
             from
             analogy
             for
             the
             right
             understanding
             of
             any
             institution
             or
             ordinance
             ,
             we
             do
             not
             rest
             solely
             on
             the
             analogy
             with
             other
             commands
             ,
             but
             have
             our
             further
             reason
             for
             confirmation
             .
          
           3.
           
           
             When
             the
             analogy
             holds
             full
             proportion
             in
             that
             for
             which
             it
             is
             brought
             ,
             so
             that
             nothing
             can
             fairly
             be
             brought
             against
             the
             one
             ,
             but
             may
             be
             also
             concluded
             against
             the
             other
             .
             Against
             these
             rules
             he
             takes
             three
             exceptions
             ,
          
           1.
           
           
             That
             never
             a
             one
             of
             these
             rules
             is
             brought
             out
             of
             Gods
             Word
             ,
             for
             there
             is
             neither
             declaration
             of
             such
             rule
             ,
             nor
             example
             to
             prove
             it
             .
             The
             first
             rule
             I
             thus
             illustrated
             ,
          
           Ainsw
           .
           pag.
           76.
           
           
             You
             find
             nothing
             in
             Scripture
             for
             excommunication
             of
             women
             ,
             yet
             we
             find
             in
             the
             old
             Testament
          
           Miriam
           
             shut
             out
             of
             the
             Camp
          
           ,
           Num.
           12.
           14.
           
             and
             in
             all
             penalties
             for
             transgression
             ,
             in
             Scriptures
             we
             find
             no
             regard
             had
             of
             distinction
             of
             sex
             ,
             and
             by
             consequence
             it
             is
             not
             to
             be
             denied
             ,
             that
             women
             offending
             are
             within
             this
             censure
             .
             Mr.
          
           T.
           
             magisterially
             answers
             ,
             The
             proving
             of
             excommunicating
             of
             women
             from
          
           Miriams
           
             shutting
             out
             of
             the
             Camp
          
           ,
           Num.
           12.
           14.
           
             is
             not
             a
             Scripture
             Collection
             ,
             but
             a
             meer
             device
             of
             men
             .
             If
             there
             be
             no
             such
             thing
             as
             excommunication
             in
             the
             New
             Testament
             (
             as
             Mr.
          
           T.
           saies
           pag.
           92.
           and
           
           unsaies
           pag.
           93.
           )
           
             then
             I
             confess
             what
             he
             saies
             ,
             but
             if
             there
             be
             such
             an
             institution
             (
             which
             here
             is
             not
             a
             time
             to
             examine
             ,
             as
             I
             am
             sure
             there
             is
             of
             Baptism
             )
             then
             it
             may
             be
             evinced
             from
             that
             place
             that
             it
             reacheth
             to
             both
             sexes
             .
             Mr.
          
           T.
           
             would
             have
             us
             to
             proceed
             by
             alterable
             rules
             of
             prudence
             .
             This
             prudence
             as
             may
             be
             inferred
             ,
             is
             to
             reach
             to
             both
             sexes
             .
          
        
         
           Answ.
           My
           answer
           notwithstanding
           this
           reply
           stands
           good
           .
           For
           1.
           
           He
           brings
           not
           any
           declaration
           or
           example
           where
           the
           Holy
           Ghost
           argues
           thus
           ,
           Excommunication
           extends
           to
           women
           ,
           because
           Miriam
           was
           shut
           out
           of
           the
           Camp
           ,
           Num.
           12.
           14.
           
           It
           is
           true
           ,
           the
           Anti-Erastians
           ,
           as
           
             Rutherfurd
             Divine
             right
             of
             Church-government
          
           ,
           c.
           7.
           q.
           3.
           attempt
           to
           prove
           that
           separating
           from
           the
           congregregation
           for
           leprosie
           typified
           Christian
           excommunication
           ,
           and
           thence
           Mr.
           Blake
           would
           prove
           Excommunication
           of
           women
           .
           But
           neither
           is
           any
           other
           than
           an
           humane
           device
           ,
           it
           cannot
           be
           proved
           ,
           that
           onely
           scandalous
           sin
           answers
           to
           leprosie
           ;
           original
           sin
           or
           sins
           of
           thoughts
           may
           as
           well
           be
           conceived
           to
           be
           signified
           by
           it
           ,
           and
           separating
           from
           the
           congregation
           may
           as
           well
           typifie
           exclusion
           from
           heaven
           ,
           as
           removal
           from
           the
           visible
           Church
           ,
           yea
           more
           agreeable
           to
           the
           end
           ,
           sith
           putting
           out
           of
           the
           Camp
           was
           not
           for
           amendment
           as
           excommunication
           was
           .
           That
           excommunication
           which
           the
           Scripture
           in
           the
           New
           Testament
           mentions
           as
           belonging
           to
           Christians
           ,
           I
           grant
           is
           to
           be
           of
           women
           as
           well
           as
           men
           ,
           but
           we
           need
           not
           run
           to
           the
           Old
           Testament
           to
           prove
           it
           ,
           1
           Cor.
           5.
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13.
           2
           
           Thess.
           3.
           6.
           14.
           2
           
           Tim
           3.
           5.
           prove
           it
           .
           If
           that
           Rev.
           2.
           20
           ,
           belong
           to
           excommunication
           ,
           a
           woman
           is
           in
           express
           terms
           made
           liable
           to
           it
           .
           I
           agree
           with
           Mr.
           
             Blake
             ,
             In
             all
             penalties
             for
             transgression
             in
             Scripture
             we
             find
             no
             regard
             had
             of
             distinction
             of
             sexe
             ,
             and
             by
             consequence
             it
             is
             not
             to
             be
             denied
             ,
             that
             women
             offending
             are
             within
             this
             censure
             :
          
           so
           that
           by
           his
           own
           grant
           we
           need
           not
           run
           to
           analogy
           from
           ejecting
           the
           L●per
           ,
           to
           prove
           excommunicating
           of
           women
           ▪
           It
           is
           not
           true
           ,
           that
           
             〈…〉
             d
             unsay
          
           :
           my
           words
           are
           plain
           ,
           distinguishing
           ju●●dical
           Excommunication
           of
           superious
           from
           social
           ,
           granting
           this
           latter
           ,
           though
           demurring
           about
           the
           former
           .
           I
           have
           shewed
           my
           meaning
           plainly
           in
           the
           
             Addition
             of
             my
             Apology
          
           sect
           .
           17.
           19.
           in
           my
           letter
           to
           Mr.
           
             Robert
             Baillee
             of
             Scotland
          
           ;
           what
           Mr.
           Blake
           holds
           in
           this
           point
           I
           cannot
           well
           tell
           .
           Some
           conference
           I
           had
           with
           him
           in
           London
           made
           me
           doubtful
           whether
           he
           were
           not
           somewhat
           
           of
           Erastus
           his
           judgement
           in
           this
           point
           ;
           here
           he
           doth
           not
           say
           there
           is
           an
           institution
           of
           Excommunication
           as
           he
           is
           sure
           there
           is
           of
           Baptism
           .
           But
           I
           deny
           
             if
             there
             be
             an
             institution
             of
             excommunition
             that
             it
             may
             be
             evinced
             from
          
           Num.
           12.
           14.
           
             that
             it
             reacheth
             both
             sexes
          
           ,
           much
           less
           that
           any
           precept
           may
           be
           thence
           gathered
           as
           obliging
           Christians
           in
           the
           use
           of
           excommunication
           :
           If
           there
           were
           a
           rule
           thence
           obliging
           ,
           it
           would
           follow
           that
           excommunication
           is
           to
           be
           but
           seven
           dayes
           ,
           and
           then
           the
           excommunicate
           to
           be
           received
           in
           again
           .
           What
           I
           said
           of
           ordering
           things
           by
           alterable
           rules
           of
           prudence
           is
           expressely
           meant
           of
           things
           concerning
           which
           we
           have
           not
           precise
           direction
           from
           Gods
           Word
           ,
           which
           I
           suppose
           Mr.
           Blake
           will
           not
           deny
           to
           be
           true
           ,
           though
           he
           is
           pleased
           to
           mention
           it
           ,
           as
           if
           it
           were
           mine
           and
           not
           his
           tenent
           .
        
         
           He
           saith
           further
           .
           
             I
             brought
             an
             instance
             not
             for
             a
             proof
             of
             it self
             ,
             but
             illustration
             of
             another
             proof
             from
             Divines
             arguing
             against
             non-residence
             from
          
           Ezek.
           44.
           8.
           
           
             This
             (
             he
             saies
             )
             is
             good
             after
             other
             arguments
             ,
             but
             of
             it self
             is
             not
             convincing
             .
             Such
             arguments
             then
             are
             of
             validity
             when
             aright
             placed
             and
             marshalled
             orderly
             ,
             I
             hope
             this
             of
             mine
             then
             is
             of
             force
             ,
             it
             is
             not
             in
             the
             van
             but
             brings
             up
             the
             rear
             .
          
        
         
           Answ.
           What
           I
           acknowledged
           ,
           that
           the
           argument
           was
           good
           after
           other
           arguments
           ,
           I
           mean
           to
           illustrate
           ,
           not
           to
           prove
           ,
           nor
           would
           I
           deny
           an
           argument
           from
           Circumcision
           of
           infants
           good
           to
           illustrate
           Baptism
           of
           infants
           ,
           if
           it
           were
           before
           proved
           from
           precept
           or
           Apostolical
           example
           ,
           manifested
           in
           express
           assertion
           ,
           or
           deduced
           by
           good
           consequences
           .
           But
           the
           most
           of
           Paedobaptists
           make
           the
           argument
           from
           Circumcision
           their
           Achilles
           ,
           and
           by
           their
           texts
           ,
           and
           confession
           of
           a
           Committee
           of
           them
           ,
           it
           was
           the
           main
           ,
           if
           not
           the
           onely
           argument
           in
           the
           Assembly
           .
           Mr.
           Bs
           arguments
           he
           puts
           in
           the
           van
           are
           no
           better
           ,
           as
           is
           briefly
           shewed
           ,
           Postscript
           ,
           sect
           .
           2.
           &c.
           Yet
           for
           the
           text
           Ezek.
           44.
           8.
           upon
           better
           consideration
           it
           seems
           not
           fit
           to
           illustrate
           a
           proof
           against
           nonresidence
           ,
           sith
           the
           sin
           there
           charged
           was
           not
           leaving
           the
           Temple
           themselves
           ,
           but
           admitting
           at
           the
           will
           of
           the
           Prince
           other
           than
           of
           the
           Tribe
           of
           Levi
           to
           be
           in
           Gods
           sanctuary
           ,
           Num.
           18.
           4.
           yea
           even
           the
           uncircumcised
           ,
           and
           thereby
           Gods
           holy
           things
           were
           profaned
           ,
           and
           idolatry
           brought
           in
           .
           And
           therefore
           the
           observation
           of
           the
           
             New
             Annot.
          
           of
           the
           second
           edition
           is
           ,
           
             that
             unlawful
             Ministers
             ,
             false
             in
             doctrine
             ,
             soul
             in
             life
             ,
             are
             not
             to
             be
             admitted
             but
             ejected
             .
          
           But
           for
           Mr.
           Blakes
           rule
           ,
           there
           is
           no
           one
           text
           brought
           out
           
           of
           Gods
           Word
           to
           prove
           it
           ,
           that
           we
           may
           argue
           from
           analogy
           ,
           so
           as
           to
           infer
           a
           duty
           from
           an
           use
           in
           meer
           positive
           worship
           of
           the
           Old
           Testament
           now
           abolished
           in
           the
           use
           of
           a
           rite
           of
           the
           New
           ,
           without
           any
           other
           precept
           in
           the
           New
           Testament
           ,
           
             when
             we
             do
             not
             institute
             thence
             any
             piece
             of
             worship
             ,
             or
             the
             least
             part
             of
             the
             service
             of
             God
             ,
             but
             onely
             make
             it
             a
             help
             to
             a
             right
             understanding
             of
             the
             nature
             ,
             use
             and
             extent
             of
             that
             which
             is
             instituted
             .
          
           Yea
           this
           rule
           seems
           to
           me
           to
           speak
           inconsistencies
           ,
           For
           he
           supposeth
           that
           
             analogy
             may
             not
             institute
             any
             piece
             of
             worship
             ,
             or
             the
             least
             part
             of
             the
             service
             of
             God
             ,
          
           yet
           allows
           direction
           from
           analogy
           in
           the
           nature
           ,
           extent
           and
           use
           of
           that
           which
           is
           instituted
           ;
           whereas
           the
           nature
           ,
           use
           and
           extent
           being
           the
           chief
           part
           ,
           or
           the
           very
           service
           it self
           ,
           and
           are
           determined
           in
           the
           institution
           Mat.
           28.
           19.
           if
           we
           may
           take
           direction
           from
           our
           conceived
           analogy
           in
           them
           ,
           we
           may
           not
           onely
           institute
           a
           piece
           of
           worship
           ,
           or
           the
           least
           part
           of
           the
           service
           of
           God
           (
           which
           Mr.
           Blake
           denies
           )
           but
           also
           the
           main
           part
           ,
           yea
           the
           very
           service
           itself
           ,
           which
           hath
           no
           greater
           parts
           than
           the
           nature
           ,
           use
           and
           extent
           .
           So
           that
           Mr.
           Blakes
           first
           rule
           ,
           denying
           the
           use
           of
           analogy
           in
           the
           least
           part
           of
           Gods
           service
           ,
           yet
           allowing
           it
           in
           the
           nature
           ,
           use
           and
           extent
           of
           that
           which
           is
           instituted
           ,
           is
           but
           a
           rule
           destroying
           in
           one
           part
           ,
           what
           is
           built
           up
           in
           the
           other
           .
        
         
           He
           adds
           further
           .
           
             The
             second
             and
             third
             rules
             he
             saies
             are
             not
             set
             down
             from
             any
             declaration
             or
             example
             in
             the
             Scripture
             .
             I
             desire
             him
             at
             his
             leisure
             to
             look
             again
             ,
             and
             he
             may
             see
             the
             second
             rule
             confirmed
             from
             the
             Apostles
             way
             of
             thus
             arguing
             ,
          
           1
           Cor.
           9.
           
             and
             the
             Lord
             Christs
          
           Mat.
           12.
           
           
             The
             third
             is
             confirmed
             by
             that
             reasoning
             of
             Christ
             with
             the
             Pharisees
             before
             mentioned
             ,
             compared
             with
             our
             reasoning
             with
             Antipaedobaptists
             .
          
        
         
           Answ.
           I
           have
           looked
           again
           ,
           and
           I
           say
           still
           these
           are
           impertinently
           alleged
           by
           Mr.
           B.
           as
           being
           not
           one
           of
           them
           from
           such
           analogy
           as
           Mr.
           B.
           maintaines
           and
           I
           deny
           ,
           as
           I
           have
           before
           shewed
           ,
           and
           for
           Antipaedobaptists
           reasonings
           ,
           they
           are
           the
           fairest
           that
           can
           be
           ,
           keeping
           close
           to
           the
           confessed
           institution
           of
           Christ
           ,
           and
           practice
           of
           the
           Apostles
           ,
           and
           there
           is
           this
           objection
           which
           is
           fairly
           brought
           against
           Infant-baptism
           ,
           that
           there
           is
           no
           command
           or
           example
           for
           it
           in
           Scripture
           ,
           which
           cannot
           be
           brought
           against
           Infant
           circumcision
           ,
           and
           for
           the
           hypotheses
           of
           Paedobaptists
           from
           the
           Covenant
           ,
           seal
           ,
           succession
           to
           circumcision
           ,
           &c.
           there
           is
           not
           one
           of
           them
           true
           ,
           
           as
           God
           willing
           shall
           be
           shewed
           in
           the
           process
           of
           this
           Review
           .
        
         
           Mr.
           Blake
           goes
           on
           ,
           
             His
             second
             exception
             is
             ,
             These
             are
             very
             uncertain
             .
             For
             no
             reason
             is
             given
             ,
             why
             they
             may
             not
             make
             a
             new
             worship
             ,
             who
             may
             by
             their
             analogy
             extend
             it
             beyond
             the
             institution
             in
             the
             New
             Testament
             .
             This
             very
             well
             answers
             Mr.
          
           T.
           
             his
             ingenuity
             ,
             to
             which
             I
             may
             reply
             by
             way
             of
             retortion
             ,
             why
             may
             not
             Mr.
          
           T.
           
             as
             well
             deny
             an
             institution
             and
             destroy
             it
             ,
             as
             well
             as
             curtail
             that
             which
             is
             instituted
             ?
             we
             shall
             be
             able
             to
             make
             it
             good
             ,
             that
             he
             curtails
             Christs
             institution
             in
             the
             New
             Testament
             ,
             cuting
             off
             many
             Churchmembers
             in
             Covenant
             ;
             he
             shall
             never
             be
             able
             to
             prove
             that
             we
             extend
             it
             by
             analogy
             or
             otherwise
             beyond
             the
             institution
             .
          
        
         
           Answ.
           That
           exception
           of
           mine
           did
           very
           well
           agree
           with
           ingenuity
           ,
           and
           it
           might
           have
           stood
           better
           with
           Mr.
           Bs.
           ingenuity
           ,
           to
           have
           taken
           the
           exception
           as
           sufficient
           to
           invalidate
           his
           rule
           ,
           than
           to
           have
           made
           this
           taunting
           reply
           .
           The
           answer
           had
           no
           fault
           ,
           but
           that
           it
           was
           a
           little
           more
           modest
           than
           might
           have
           stood
           with
           truth
           .
           For
           1.
           
           I
           might
           have
           said
           truly
           ,
           not
           onely
           that
           no
           reason
           is
           given
           ,
           but
           also
           that
           no
           reason
           can
           be
           given
           ,
           why
           they
           may
           not
           make
           a
           new
           worship
           ,
           who
           may
           by
           their
           analogy
           extend
           it
           beyond
           the
           institution
           in
           the
           New
           Testament
           .
           For
           their
           analogy
           being
           a
           meer
           humane
           invention
           ,
           if
           they
           have
           authority
           to
           enlarge
           the
           ordinance
           ,
           they
           have
           authority
           to
           make
           a
           new
           worship
           ;
           the
           Papists
           if
           they
           have
           authority
           to
           appoint
           Baptizing
           of
           bells
           ,
           they
           have
           authority
           to
           appoint
           the
           Sign
           of
           the
           Cross
           ,
           for
           the
           same
           end
           for
           which
           baptism
           was
           ;
           the
           same
           authority
           which
           serves
           for
           the
           one
           ,
           serves
           for
           the
           other
           .
           Yea
           ,
           if
           the
           analogy
           direct
           in
           the
           nature
           ,
           use
           and
           extent
           of
           an
           instituted
           worship
           ,
           what
           doth
           it
           else
           but
           make
           a
           new
           worship
           ?
           And
           that
           it
           may
           be
           seen
           how
           dangerous
           it
           is
           to
           follow
           Mr.
           Blakes
           rule
           ,
           I
           would
           have
           it
           considered
           how
           we
           shall
           avoid
           justifying
           the
           Popish
           mass
           ,
           if
           we
           stick
           to
           it
           .
           He
           allows
           analogy
           in
           the
           understanding
           of
           the
           nature
           or
           use
           of
           an
           instituted
           worship
           ,
           the
           Lords
           Supper
           is
           an
           instituted
           worship
           ,
           and
           it
           is
           conceived
           it
           succeeds
           the
           Passeover
           ,
           as
           Baptism
           Circumcision
           ;
           if
           then
           by
           the
           analogy
           of
           Circumcision
           we
           may
           gather
           the
           use
           of
           Baptism
           ,
           we
           may
           in
           like
           manner
           from
           the
           analogy
           of
           the
           Passeover
           ,
           gather
           the
           use
           of
           the
           Lords
           Supper
           .
           It
           is
           certain
           from
           he
           Apostles
           words
           ,
           1
           Cor.
           5.
           7.
           
           
             For
             Christ
             our
             Passeover
             is
             sacrificed
             for
             us
             ,
          
           that
           the
           Passeover
           was
           a
           sacrifice
           
           and
           such
           a
           sacrifice
           as
           resembled
           Christ
           ,
           and
           therefore
           propitiatory
           ▪
           and
           then
           by
           analogy
           the
           use
           of
           the
           Lords
           Supper
           is
           so
           too
           ,
           which
           is
           the
           chief
           point
           whereby
           the
           popish
           mass
           is
           established
           .
           The
           very
           self
           same
           rule
           will
           prove
           the
           Ministers
           of
           the
           Gospel
           ,
           who
           succeed
           the
           Priests
           of
           the
           Law
           ,
           and
           by
           analogy
           from
           whom
           ,
           according
           to
           Mr.
           Blake
           ,
           the
           Apostle
           reasoneth
           ,
           1
           Cor.
           9.
           13
           ,
           14
           ,
           will
           be
           proved
           sacrificing
           Priests
           ,
           if
           as
           Mr.
           Blake
           saith
           ,
           analogy
           may
           direct
           us
           in
           the
           use
           of
           an
           instituted
           ordinance
           .
           2.
           
           I
           say
           Mr.
           Blake
           doth
           by
           his
           analogy
           according
           to
           his
           first
           rule
           ,
           allow
           the
           making
           a
           new
           worship
           ▪
           For
           the
           worship
           is
           not
           the
           same
           ,
           but
           a
           new
           worship
           ,
           when
           though
           the
           same
           element
           be
           used
           ,
           yet
           the
           nature
           ,
           use
           and
           extent
           of
           is
           otherwise
           than
           the
           institution
           ,
           as
           though
           the
           Pharisees
           used
           water
           according
           to
           the
           tradition
           of
           the
           Elders
           ,
           Mark
           7.
           which
           is
           the
           element
           used
           in
           Baptism
           ,
           yet
           their
           washing
           their
           hands
           was
           another
           worship
           than
           Christian
           Baptism
           ,
           because
           the
           nature
           ,
           use
           and
           extent
           of
           it
           ,
           was
           other
           than
           the
           institution
           of
           Baptism
           :
           So
           likewise
           though
           water
           be
           retained
           in
           their
           so
           called
           Infant-baptism
           ,
           yet
           it
           being
           neither
           used
           in
           the
           manner
           appointed
           by
           Christ
           ,
           to
           wit
           ,
           by
           dipping
           ,
           but
           by
           sprinkling
           or
           powring
           ,
           nor
           on
           the
           subject
           appointed
           by
           Christ
           to
           be
           baptized
           ,
           to
           wit
           ,
           disciples
           or
           believers
           in
           him
           ,
           but
           on
           Infants
           ,
           who
           are
           not
           such
           ,
           nor
           to
           the
           end
           Christ
           appointed
           ,
           that
           is
           ,
           to
           testifie
           by
           that
           act
           their
           owning
           Christ
           for
           their
           Lord
           ,
           their
           dying
           to
           sin
           ,
           and
           rising
           to
           newness
           of
           life
           ,
           but
           onely
           to
           seal
           the
           Covenant
           of
           Grace
           ,
           I
           say
           a
           new
           worship
           is
           made
           in
           their
           Infant-watering
           ,
           as
           there
           was
           of
           old
           a
           new
           worship
           made
           in
           Infant-communion
           ,
           and
           is
           at
           this
           day
           in
           the
           Popish
           mass
           ,
           and
           Baptizing
           of
           bells
           .
           As
           for
           Mr.
           Blaks
           retortion
           ,
           I
           do
           grant
           Mr.
           T.
           may
           as
           well
           deny
           an
           institution
           ,
           and
           destroy
           as
           well
           as
           curtail
           that
           which
           is
           instituted
           .
           But
           that
           by
           denying
           Infants
           visible
           Churchmembership
           in
           the
           Christian
           Church
           of
           the
           New
           Testament
           ,
           and
           their
           being
           in
           Covenant
           ,
           and
           right
           thereby
           to
           Baptism
           ,
           I
           curtail
           Christs
           institution
           ,
           I
           do
           then
           expect
           he
           will
           be
           able
           to
           make
           good
           ,
           when
           he
           proves
           the
           snow
           black
           and
           the
           crow
           white
           .
           And
           whether
           I
           prove
           ▪
           that
           by
           analogy
           or
           some
           other
           way
           Baptism
           is
           extended
           beyond
           the
           institution
           in
           Infant-baptism
           ,
           I
           leave
           it
           to
           the
           Reader
           to
           judge
           .
        
         
           Mr.
           Blake
           goes
           on
           thus
           .
           
             The
             second
             rule
          
           (
           he
           saies
           )
           
             overthrows
             all
             ,
             for
             if
             we
             may
             not
             rest
             solely
             on
             the
             analogy
             ,
             why
             at
             all
             ?
          
           
           
             How
             then
             is
             that
             collection
             from
          
           Ezek.
           44.
           8.
           
             good
             ,
             after
             other
             arguments
             against
             non-residence
             ?
             neither
             do
             I
             say
             ,
             that
             it
             may
             not
             go
             alone
             ,
             but
             it
             will
             hardly
             go
             alone
             ,
             but
             other
             arguments
             will
             be
             found
             to
             second
             it
             ,
             in
             which
             I
             also
             gave
             instances
             .
          
        
         
           Answ.
           1.
           
           The
           collection
           from
           Ezek.
           44.
           8.
           is
           good
           to
           illustrate
           ,
           not
           to
           rest
           on
           as
           a
           proof
           ,
           yet
           with
           the
           correction
           of
           my
           speech
           as
           above
           .
           2.
           
           I
           did
           not
           charge
           him
           that
           he
           said
           
             it
             may
             not
             go
             alone
          
           ,
           nor
           is
           it
           to
           the
           purpose
           which
           he
           tells
           us
           that
           he
           said
           
             analogy
             will
             hardly
             go
             alone
          
           .
           But
           this
           I
           say
           ,
           His
           second
           rule
           is
           
             that
             reasoning
             from
             analogy
             holds
             when
             we
             do
             not
             rest
             solely
             on
             the
             analogy
             with
             other
             commands
             ,
             but
             have
             our
             further
             reason
             for
             confirmation
             ,
          
           which
           doth
           plainly
           intimate
           that
           we
           may
           not
           rest
           solely
           on
           it
           .
           Now
           I
           argue
           ,
           if
           it
           be
           a
           good
           proof
           ,
           we
           may
           rest
           solely
           on
           it
           ;
           For
           one
           good
           proof
           is
           enough
           for
           a
           man
           to
           rest
           upon
           ,
           though
           more
           arguments
           make
           it
           clearer
           .
           If
           then
           we
           may
           not
           rest
           solely
           on
           analogy
           with
           other
           commands
           (
           as
           Mr.
           Blakes
           words
           intimate
           )
           then
           it
           is
           not
           a
           sufficient
           proof
           .
           To
           which
           in
           Mr.
           Blakes
           words
           there
           is
           no
           reply
           ,
           nor
           hath
           he
           avoided
           my
           objection
           that
           his
           second
           rule
           overthrows
           what
           he
           contends
           for
           ,
           the
           validity
           of
           his
           analogical
           arguments
           impugned
           by
           me
           .
        
         
           Mr.
           Blake
           of
           me
           .
           
             He
             adds
             ,
             this
             is
             enough
             to
             shew
             that
             analogy
             hath
             no
             strength
             ,
             that
             indeed
             it
             doth
             not
             onely
             illustrate
             ,
             connot
             prove
             ▪
             what
             is
             an
             argument
             by
             analogy
             ,
             but
             an
             argument
          
           à
           simili
           ?
           
             I
             had
             thought
             there
             had
             been
             much
             difference
             between
             these
             two
             kinds
             of
             arguments
          
           à
           pari
           &
           à
           simili
           ;
           pari
           à
           similibus
           omninò
           differunt
           ,
           saith
           Scheibler
           
             in
             his
             Topicks
             .
             I
             may
             send
             him
             to
             his
             Dictionary
             to
             see
             whether
             one
             be
             not
             Englished
             equal
             or
             even
             ,
             and
             the
             other
             like
             or
             semblable
             .
             I
             may
             send
             him
             to
             the
             Predicaments
             whether
             one
             be
             not
             in
             Quantity
             ,
             the
             other
             in
             Quality
             ,
             and
             demand
             of
             him
             whether
             there
             be
          
           magis
           &
           minus
           par
           &
           aequale
           ,
           
             as
             there
             is
          
           magis
           &
           minus
           simile
           ?
           
             And
             to
             con
             ult
             with
             the
             Topicks
             whether
             that
             be
             not
             one
             head
             from
             which
             they
             draw
             arguments
             which
             in
             their
             judgement
             are
             valid
             :
             Hath
             Mr.
          
           T.
           
             never
             read
          
           de
           paribus
           idem
           est
           judicium
           ?
           quod
           valet
           in
           re
           pari
           valet
           etiam
           in
           compari
           .
           
             I
             think
             he
             never
             read
          
           de
           similibus
           idem
           est
           judicium
           :
           quod
           valet
           in
           simili
           valet
           etiam
           in
           re
           assimilata
           .
           
             If
             Mr.
          
           T.
           
             be
             agreed
             we
             will
             referre
             it
             to
             the
             Common
             Law
             ,
             whether
             this
             way
             of
             reasoning
             will
             hold
             or
             no
             ;
             if
             it
             fail
             ,
             we
             shall
             need
          
           
           
             no
             other
             Levellers
             to
             take
             down
             that
             art
             ,
             it
             will
             fall
             of
             it self
             ,
             they
             have
             scarce
             any
             other
             way
             of
             arguing
             .
             But
             if
             these
             onely
             illustrate
             (
             which
             I
             think
             no
             Logician
             will
             say
             )
             yet
             it
             is
             here
             sufficient
             ,
             There
             was
             an
             institution
             of
             Circumcision
             and
             there
             is
             of
             Baptism
             ;
             neither
             of
             these
             needs
             proof
             being
             not
             in
             controversie
             between
             us
             and
             our
             adversaries
             .
             The
             right
             subject
             of
             Baptism
             onely
             is
             enquired
             after
             ;
             the
             institution
             hath
             Infants
             we
             say
             within
             the
             verge
             ,
             and
             are
             not
             excluded
             from
             it
             ;
             For
             this
             we
             have
             our
             arguments
             which
             from
             the
             initiating
             sacrament
             of
             the
             Iews
             we
             onely
             illustrate
             .
          
        
         
           Answ.
           It
           seems
           Mr.
           Blake
           thought
           he
           had
           me
           here
           at
           a
           lift
           ,
           and
           therefore
           after
           a
           message
           from
           him
           by
           words
           of
           mouth
           some
           years
           since
           ,
           intimating
           he
           took
           my
           speech
           to
           be
           absurd
           ,
           that
           an
           argument
           from
           analogy
           is
           but
           an
           argument
           
             à
             simili
          
           ,
           he
           bestirs
           himself
           in
           this
           manner
           in
           this
           his
           book
           .
           But
           to
           stop
           him
           in
           his
           carreer
           .
           He
           tells
           me
           
             he
             had
             thought
             there
             had
             been
             much
             difference
             between
             these
             two
             kinds
             of
             arguments
          
           à
           pari
           &
           simili
           :
           which
           may
           be
           true
           ,
           and
           yet
           my
           speech
           true
           also
           ,
           what
           is
           an
           argument
           by
           analogy
           (
           I
           did
           not
           say
           
             à
             pari
          
           )
           but
           an
           argument
           
             à
             simili
          
           ?
           He
           tells
           me
           ,
           
             paria
             à
             similibus
             omninò
             differunt
             ▪
          
           saith
           Scheibler
           in
           his
           Topicks
           .
           Answ.
           It
           is
           true
           ,
           
             Scheibler
             Top.
          
           c.
           23.
           q.
           2.
           saith
           so
           ,
           But
           withal
           he
           tells
           us
           ,
           that
           Titelman
           comprehends
           
             paria
             sub
             similibus
             ,
             &
             Hunuaeus
             ,
             similium
             &
             parium
             aut
             nullum
             aut
             pertenue
             discrimen
             esse
             ait
             ,
             idque
             proptereà
             ,
             quia
             eadem
             exempla
             referantur
             ad
             similia
             &
             paria
             .
          
           Yea
           even
           Scheibler
           himself
           c.
           23.
           saith
           ,
           
             Ad
             similia
             etiam
             pertinent
             parabolae
             &
             analogia
             ;
             analogia
             est
             similitudo
             composita
             trium
             vel
             quatuor
             terminorum
             .
             Keckerm
             .
             syst
             .
             log
             .
             lib.
          
           3.
           c.
           6.
           
             sequitur
             locus
             qui
             est
             à
             similitudine
             composita
             ,
             quae
             dicitur
             analogia
             seu
             proportio
             .
             Burgersdicius
             Instit.
             log
             .
             l.
          
           2.
           c.
           18.
           
           
             Intelligitur
             hoc
             loco
             non
             simplex
             sed
             composita
             similitudo
             sive
             analogia
             .
          
           And
           in
           the
           same
           place
           hath
           this
           passage
           even
           of
           analogy
           .
           
             Argumenta
             ex
             locis
             similium
             p●tita
             magis
             illustrant
             quàm
             probant
             ,
             &
             ut
             ait
             Molinaeus
             afferunt
             magis
             dissentiendi
             pudorem
             quàm
             assentiendi
             necessitatem
             .
             Georg.
             Dounam
             .
             Comment
             .
             in
             Rami
             Dialecti
             .
             lib.
          
           1.
           c.
           21.
           
           
             Comparatio
             similium
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             dicitur
             ,
             id
             est
             similitudo
             ,
             dicitur
             etiam
             proportio
             Graecè
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             ut
             similia
             proportio
             nalia
             Graecè
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             &
             à
             mathemacis
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             inquit
             Fabius
             lib.
          
           5.
           c.
           
           11.
           
             quidam
             à
             simili
             separaverunt
             ,
             nos
             eam
             subjectam
             huic
             generi
             putamus
             .
             Nam
             ut
             unum
             ad
             decem
             ,
             sic
             decem
             ad
             centum
             ,
             simile
             certe
             est
             ,
             &
             ut
             hostis
             sic
             malis
             civis
             .
             Ac
             certe
             proportio
             nihil
             aliud
             est
             ,
             quam
             duarum
             rationum
             similit
             udo
             .
             Sic
             enim
             Euclides
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             Ratio
             autem
             seu
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             est
             duorum
             inter
             se
             terminorum
             collatio
             .
             Exempli
             gratia
             ,
             ut
          
           2.
           ad
           .
           4.
           sic
           3.
           ad
           .
           6.
           
             proportio
             sive
             similitudo
             est
             ,
             quia
             eadem
             est
             ratio
             seu
             qualitas
          
           4.
           ad
           .
           2.
           quae
           6.
           ad
           .
           3.
           
             scilicet
             dupla
             .
             Solent
             quidem
             hae
             voces
             à
             quibusdam
             ad
             quantitatum
             collectiones
             adstringi
             ,
             verùm
             generalis
             sunt
             significationis
             .
             Nam
             &
             similitudo
             omnis
             proportio
             est
             ,
             &
             qualitas
             omnis
             ratio
             est
             .
          
           And
           for
           the
           Dictionary
           .
           
             Pares
             ▪
             cum
             paribus
             facillime
             Congregantur
          
           in
           Cicero
           ,
           is
           rendred
           by
           
             Cooper
             ,
             like
             most
             readily
             gather
             in
             company
             with
             like
             .
          
           Par
           est
           ,
           Plaut
           .
           
             it
             is
             like
             or
             equal
          
           .
           Par
           Co●at
           jungatque
           pari
           .
           Horat.
           Jam
           sumus
           Ergo
           Pares
           ,
           Martial
           .
           These
           and
           innumerable
           instances
           besides
           shew
           that
           however
           in
           the
           Predicaments
           par
           is
           applied
           to
           discrete
           quantity
           ,
           and
           simile
           to
           quality
           ,
           yet
           they
           are
           taken
           without
           such
           exactness
           in
           other
           Authors
           ,
           and
           that
           frequently
           parity
           is
           as
           much
           as
           likeness
           in
           quality
           and
           other
           conditions
           .
           And
           it
           is
           known
           that
           it
           is
           a
           rule
           in
           Logick
           ,
           that
           qualities
           are
           sometimes
           expressed
           by
           words
           of
           quantity
           ,
           as
           when
           we
           say
           a
           great
           Philosopher
           .
           And
           for
           the
           Topicks
           
             locus
             à
             pari
          
           is
           not
           
             à
             pari
             numero
          
           ,
           or
           
             simili
             qualitate
          
           onely
           properly
           so
           called
           ,
           but
           also
           from
           any
           such
           argument
           which
           makes
           it
           probable
           that
           the
           like
           may
           be
           said
           of
           the
           one
           as
           of
           the
           other
           :
           
             locus
             à
             majori
             &
             minori
          
           is
           all
           one
           with
           
             locus
             à
             magis
             &
             minus
             probabili
             .
          
           I
           find
           in
           
             Keckerm
             .
             syst
             .
             log
             .
             l.
          
           3.
           c.
           7.
           this
           Canon
           .
           
             De
             paribus
             &
             similibus
             idem
             est
             judicium
             .
          
           I
           grant
           good
           use
           of
           arguments
           
             à
             paribus
             &
             à
             similibus
          
           in
           the
           Common
           Law
           ,
           which
           they
           call
           from
           the
           same
           case
           :
           nor
           do
           I
           except
           against
           it
           as
           insufficient
           for
           Judges
           and
           Lawyers
           to
           determine
           by
           .
           Yet
           as
           in
           the
           Law
           when
           there
           is
           a
           Statute
           Law
           which
           determines
           any
           case
           ,
           Judges
           and
           Lawyers
           use
           not
           then
           such
           arguments
           :
           so
           Christ
           having
           made
           an
           express
           Statute
           concerning
           Baptizing
           ,
           and
           who
           are
           to
           be
           baptized
           ,
           it
           is
           against
           the
           Law
           of
           God
           for
           Mr.
           Blake
           to
           run
           to
           his
           analogy
           ,
           and
           to
           impose
           on
           mens
           consciences
           such
           uncertain
           conjectures
           as
           his
           analogy
           from
           circumcision
           ,
           which
           are
           no
           better
           than
           his
           own
           and
           other
           Paedobaptists
           figments
           .
           And
           me
           thinks
           his
           words
           she●
           there
           is
           no
           
           strength
           in
           it
           ,
           when
           he
           saith
           .
           
             The
             institution
             of
             Baptism
             hath
             infants
             within
             the
             verge
             ,
             and
             are
             not
             excluded
             from
             it
             ;
             For
             this
             we
             have
             our
             arguments
             ,
             which
             from
             the
             initiating
             sacrament
             of
             the
             Jews
             we
             onely
             illustrate
             .
          
           If
           other
           Paedobaptists
           would
           stand
           to
           this
           ,
           we
           should
           be
           less
           cumbred
           with
           the
           argument
           from
           the
           Covenant
           and
           seal
           ,
           which
           was
           Mr.
           Marshals
           and
           the
           Assemblies
           main
           if
           not
           onely
           argument
           .
           However
           the
           Reader
           may
           here
           take
           notice
           that
           Mr.
           Blake
           confesses
           
             that
             he
             with
             others
             do
             onely
             illustrate
             their
             arguments
             for
             Paedobaptism
             by
             the
             argument
             from
             the
             initiating
             sacrament
             of
             the
             Jews
             :
          
           which
           may
           move
           the
           considerate
           Reader
           to
           regard
           little
           that
           argument
           ,
           and
           to
           look
           for
           other
           arguments
           from
           the
           institution
           comprehending
           infants
           ,
           which
           have
           and
           will
           appear
           frivolous
           ,
           as
           his
           exception
           here
           against
           me
           hath
           been
           .
        
         
           Mr.
           Blake
           yet
           adds
           .
           
             The
             third
             likewise
             saith
             he
             ,
             is
             uncertain
             and
             vain
             ;
             For
             how
             shall
             we
             know
             when
             the
             analogy
             holds
             full
             proportion
             ?
             when
             nothing
             can
             be
             fairly
             brought
             against
             the
             one
             ,
             but
             may
             be
             also
             concluded
             on
             the
             other
             ?
             when
             is
             the
             proportion
             full
             ?
             if
             onely
             when
          
           omnia
           sunt
           paria
           .
           
             When
             Mr.
          
           T.
           
             will
             destroy
             our
             old
             Logick
             to
             set
             up
             his
             own
             Divinity
             ,
             it
             were
             to
             be
             wisht
             that
             he
             would
             furnish
             us
             with
             a
             new
             piece
             of
             Logick
             as
             he
             hath
             done
             of
             Divinity
             ,
             that
             all
             learning
             humane
             and
             divine
             may
             stoop
             to
             his
             reformation
             .
             I
             have
             learnt
             these
             for
             maximes
             .
          
           Parium
           exacta
           est
           convenientia
           .
           Quod
           de
           uno
           parium
           affirmatur
           id
           affirmatur
           etiam
           de
           altero
           &
           e
           contra
           .
           
             But
             these
             with
             Mr.
          
           T.
           
             are
             vain
             and
             uncertain
             ,
             and
             all
             arguments
             that
             dance
             not
             after
             his
             pipe
             ,
             though
             our
             Saviors
             ,
             St.
          
           Pauls
           ,
           
             or
             any
             others
          
           .
        
         
           Answ.
           There
           is
           nothing
           here
           but
           flirts
           and
           flams
           .
           Neither
           do
           I
           destroy
           old
           Logick
           ,
           nor
           set
           up
           any
           other
           than
           what
           I
           have
           from
           the
           Scripture
           ,
           yea
           and
           the
           best
           approved
           writers
           :
           nor
           need
           I
           any
           new
           Logick
           to
           help
           me
           in
           the
           reformation
           of
           Infant
           baptism
           ,
           but
           such
           as
           Protestant
           Divines
           have
           used
           in
           reformation
           of
           Popish
           and
           Prelatical
           ceremonies
           .
           I
           do
           not
           say
           the
           maximes
           of
           Logick
           Mr.
           Blake
           here
           sets
           down
           are
           vain
           and
           uncertain
           ,
           and
           all
           arguments
           that
           dance
           not
           after
           my
           pipe
           .
           But
           this
           I
           say
           ,
           Mr.
           Blakes
           rule
           about
           arguing
           from
           analogy
           conceived
           between
           Circumcision
           and
           Baptism
           ,
           or
           any
           other
           Old
           and
           New
           Testament
           rites
           ,
           so
           as
           without
           precept
           or
           Apostolical
           example
           in
           the
           New
           Testament
           to
           frame
           an
           
           obligation
           on
           our
           consciences
           is
           vain
           ,
           and
           uncertain
           ,
           nor
           doth
           our
           Savior
           ,
           or
           St.
           Paul
           ,
           or
           any
           other
           sacred
           writer
           argue
           so
           ,
           as
           in
           my
           answer
           above
           may
           be
           seen
           .
        
         
           Mr.
           
             Blake
             ,
             This
             can
             never
             happen
          
           (
           
             saith
             Mr.
          
           T.
           )
           
             in
             analogies
             between
             the
             rites
             of
          
           Moses
           
             and
             the
             rites
             of
             Christ.
             How
             did
          
           Paul
           
             then
             reason
             from
             a
             parity
             in
             the
             Jewish
             altar
             and
             the
             Lords
             table
             ,
          
           1
           Cor.
           10.
           16
           ,
           17.
           
           
             Yea
             from
          
           manna
           
             and
             the
             rock
             to
             the
             Lords
             Table
             ?
             as
          
           Pareus
           
             and
             other
             interpreters
             observe
             ,
             that
             spiritual
             meat
             was
             eaten
             in
             the
             one
             and
             in
             the
             other
             ,
             and
             a
             like
             danger
             of
             prophaning
             the
             one
             and
             the
             other
             .
          
        
         
           Answ.
           I
           said
           true
           ,
           it
           can
           never
           happen
           in
           analogies
           between
           the
           rites
           of
           Moses
           and
           the
           rites
           of
           Christ
           that
           all
           things
           should
           be
           even
           ,
           or
           that
           there
           should
           be
           an
           exact
           agreement
           between
           them
           ,
           so
           ,
           as
           that
           which
           is
           affirmed
           of
           the
           one
           should
           be
           affirmed
           of
           the
           other
           ,
           or
           that
           there
           should
           be
           the
           same
           reason
           in
           the
           use
           of
           the
           one
           as
           in
           the
           other
           ,
           and
           thence
           inferred
           ,
           what
           ought
           to
           be
           done
           in
           the
           one
           ought
           to
           be
           done
           in
           the
           other
           ,
           they
           who
           are
           to
           partake
           of
           the
           one
           are
           to
           partake
           of
           the
           other
           .
           This
           is
           enough
           to
           overthrow
           the
           supposed
           parity
           between
           Circumcision
           and
           Baptism
           as
           inferring
           Infant
           baptism
           ,
           that
           they
           agree
           not
           in
           this
           ,
           that
           the
           institution
           of
           Baptism
           extendeth
           it
           to
           all
           those
           to
           whom
           the
           institution
           of
           Circumcision
           extends
           it
           .
           It
           is
           not
           true
           that
           Paul
           did
           reason
           1
           Cor.
           10
           ,
           16
           ,
           17.
           from
           such
           a
           parity
           in
           the
           Jewish
           altar
           and
           the
           Lords
           table
           ,
           as
           if
           what
           was
           done
           at
           the
           one
           ,
           must
           be
           done
           at
           the
           other
           by
           reason
           of
           an
           answerableness
           in
           the
           one
           rite
           to
           the
           other
           .
           But
           he
           argues
           from
           that
           which
           is
           common
           to
           both
           ,
           and
           to
           all
           other
           Religions
           whether
           true
           or
           false
           ,
           that
           they
           which
           did
           partake
           either
           of
           them
           did
           thereby
           profess
           the
           same
           Religion
           ,
           to
           prove
           that
           they
           which
           should
           eat
           of
           the
           Idol
           meats
           had
           communion
           with
           the
           Idol
           ,
           and
           so
           with
           the
           Devil
           .
           It
           is
           not
           true
           that
           the
           Apostle
           1
           Cor.
           10.
           1
           ,
           2
           ,
           3
           ,
           4.
           argues
           from
           manna
           and
           the
           rock
           to
           the
           Lords
           Table
           ,
           as
           if
           he
           would
           prove
           that
           spiritual
           meat
           was
           eaten
           in
           the
           one
           ,
           therefore
           in
           the
           other
           ,
           or
           that
           it
           was
           dangerous
           to
           profane
           the
           one
           (
           for
           what
           danger
           was
           there
           in
           profaning
           the
           cloud
           ,
           Sea
           ,
           manna
           ,
           or
           water
           out
           of
           the
           rock
           ?
           )
           therefore
           there
           is
           the
           like
           danger
           of
           profaning
           the
           other
           ,
           much
           less
           what
           was
           done
           in
           the
           one
           was
           to
           be
           done
           in
           the
           other
           by
           reason
           of
           analogy
           between
           them
           :
           But
           the
           Apostles
           argument
           is
           manifestly
           this
           ,
           the
           Israelites
           being
           under
           
           the
           cloud
           ,
           and
           passing
           through
           the
           Sea
           ,
           was
           to
           them
           as
           Baptism
           to
           us
           ,
           their
           eating
           manna
           and
           drinking
           water
           from
           the
           rock
           noted
           Christ
           as
           well
           as
           the
           Lords
           supper
           to
           us
           ,
           and
           yet
           this
           could
           not
           save
           them
           from
           Gods
           displeasure
           when
           they
           sinned
           ,
           therefore
           our
           sacraments
           will
           not
           shelter
           us
           from
           Gods
           wrath
           if
           we
           sin
           ,
           which
           v.
           6.
           11.
           12.
           of
           1
           Cor.
           10.
           manifestly
           shew
           to
           be
           the
           force
           of
           the
           Apostles
           reasoning
           .
        
         
           Mr.
           Blake
           adds
           .
           
             If
             when
             there
             is
             a
             parity
             in
             many
             things
             ,
             it
             will
             be
             (
             saith
             he
             )
             uncertain
             how
             many
             parities
             will
             serve
             turn
             to
             make
             the
             proportion
             full
             .
             Here
             is
             an
             excellent
             dexterity
             to
             enervate
             so
             many
             Scripture
             arguments
             ,
             that
             the
             weakness
             of
             this
             argument
             (
             in
             spight
             of
             all
             Logick
             )
             might
             appear
             ;
             I
             have
             told
             him
             ,
             and
             may
             tell
             him
             still
             ,
             The
          
           Corinthians
           
             and
             the
             Pharisees
             wanted
             his
             head-piece
             ,
             otherwise
             Christ
             and
          
           Paul
           
             had
             not
             gone
             so
             away
             with
             arguments
             of
             this
             nature
             .
             To
             satisfie
             him
             therefore
             fully
             ,
             one
             parity
             will
             serve
             the
             turn
             .
             The
             exact
             proportion
             ,
             say
             Logicians
             ,
             is
          
           in
           quantum
           paria
           respectu
           tertii
           in
           quo
           paria
           comparantur
           .
           
             There
             are
             many
             imparities
             between
             the
             Lords
             supper
             and
          
           manna
           ,
           
             yet
             they
             agree
             in
             this
             that
             both
             were
             spiritual
             meat
             ;
             so
             between
             the
             Jewish
             altar
             and
             the
             Lords
             Table
             ,
             but
             they
             agree
             ,
             in
             this
             ,
             that
             there
             is
             Ecclesiastical
             communion
             in
             both
             of
             them
             ,
             to
             make
             the
             partakers
             of
             one
             body
             Ecclesiastical
             :
             many
             differences
             between
             Circumcision
             and
             Baptism
             ,
             but
             so
             farre
             they
             agree
             (
             by
             Mr.
          
           T.
           
             his
             confession
             )
             that
             both
             are
             initiating
             sacraments
             ;
             he
             hath
             multiplied
             many
             differences
             ,
             but
             stands
             not
             to
             any
             as
             in
             application
             to
             this
             particular
             in
             difference
             .
          
        
         
           Answ.
           There
           is
           in
           my
           answer
           nothing
           tending
           to
           enervate
           any
           Scripture
           argument
           ,
           though
           what
           I
           say
           is
           enough
           to
           shew
           the
           vanity
           of
           Mr.
           Blakes
           arguments
           ▪
           there
           being
           no
           certain
           rule
           to
           shew
           how
           many
           or
           what
           sort
           of
           parities
           ,
           general
           or
           special
           ,
           essential
           or
           accidental
           will
           serve
           turn
           .
           Neither
           Paul
           nor
           Christ
           did
           argue
           thus
           ,
           this
           was
           appointed
           in
           a
           rite
           of
           the
           Old
           Testament
           ,
           therefore
           thus
           it
           is
           to
           be
           observed
           in
           a
           rite
           of
           the
           New.
           In
           Logick
           it
           is
           usuall
           to
           deny
           an
           argument
           valid
           
             à
             comparatis
          
           ,
           though
           there
           be
           some
           parities
           ,
           
             caeteris
             non
             paribus
          
           .
           It
           is
           true
           one
           parity
           will
           serve
           turn
           to
           make
           things
           compared
           even
           in
           the
           thing
           in
           which
           they
           agree
           .
           But
           there
           must
           be
           so
           many
           parities
           ,
           or
           such
           a
           parity
           in
           things
           compared
           as
           make
           them
           equall
           in
           the
           reason
           of
           the
           thing
           inferred
           ,
           
           otherwise
           one
           disparity
           proper
           to
           the
           matter
           is
           enough
           to
           enervate
           the
           argument
           .
           Which
           is
           very
           manifest
           in
           the
           argument
           about
           Infant
           baptism
           .
           For
           the
           formal
           reason
           of
           Circumcising
           Infants
           being
           the
           command
           ,
           there
           is
           no
           parity
           to
           infer
           thence
           Baptizing
           of
           Infants
           without
           the
           parity
           of
           command
           .
           Which
           is
           the
           difference
           I
           have
           often
           stood
           to
           in
           application
           to
           this
           particular
           in
           difference
           ;
           which
           is
           not
           whether
           Baptism
           and
           Circumcision
           be
           initiating
           sacraments
           ,
           but
           whether
           an
           argument
           can
           be
           drawn
           to
           bind
           conscience
           in
           the
           use
           of
           the
           one
           from
           a
           command
           ,
           in
           the
           use
           of
           the
           other
           without
           a
           precept
           in
           the
           New
           Testament
           .
        
         
           Mr.
           Blake
           concludes
           this
           section
           thus
           :
           
             The
             third
             exception
             is
             ,
             It
             is
             uncertain
             whether
             these
             rules
             be
             sufficient
             ,
             whether
             there
             be
             no
             need
             of
             any
             more
             .
             It
             is
             certain
             then
             that
             Mr.
          
           T.
           
             cannot
             make
             it
             appear
             that
             they
             are
             insufficient
             ,
             in
             case
             he
             could
             he
             would
             not
             have
             left
             them
             at
             any
             uncertainty
             :
             I
             shall
             judge
             them
             sufficient
             till
             I
             hear
             from
             Mr.
          
           T.
           
             the
             contrary
          
           .
        
         
           Answ.
           I
           have
           made
           it
           appear
           that
           these
           rules
           are
           not
           sufficient
           to
           make
           good
           the
           proof
           from
           analogy
           disproved
           by
           me
           :
           nor
           was
           it
           formerly
           uncertain
           to
           me
           they
           are
           not
           sufficient
           ;
           yet
           I
           might
           say
           truly
           ,
           it
           is
           uncertain
           ,
           whether
           these
           rules
           be
           sufficient
           ,
           whether
           there
           be
           no
           need
           of
           any
           more
           to
           satisfie
           others
           ,
           who
           may
           think
           them
           too
           few
           as
           well
           as
           otherwise
           imperfect
           .
           I
           for
           my
           part
           do
           judge
           them
           notwithstanding
           Mr.
           Blakes
           plea
           to
           be
           insufficient
           ,
           and
           all
           arguments
           inferring
           duty
           as
           of
           Gods
           appointment
           in
           the
           use
           of
           a
           rite
           of
           the
           New
           Testament
           from
           some
           likeness
           or
           agreement
           with
           a
           rite
           of
           the
           Old
           Testament
           now
           abolished
           ,
           without
           direction
           in
           the
           New
           ,
           as
           frivolous
           and
           serving
           onely
           to
           make
           wrangling
           ,
           fill
           people
           with
           superstitions
           ,
           and
           to
           weary
           Scholars
           ,
           as
           I
           say
           in
           the
           Addition
           to
           my
           Apology
           in
           answer
           to
           Mr.
           Baillee
           sect
           .
           15.
           
           Mr.
           
             Cawdrey
             Sabb.
             rediv.
             part
          
           .
           4.
           ch
           .
           1.
           against
           Dr.
           Sanderson
           ,
           saying
           
             Divine
             right
             or
             institution
             is
             that
             First
             which
             is
             properly
             and
             primarily
             such
             ;
             as
             what
             is
             (
             first
             )
             enjoined
             by
             express
             ordinance
             of
             God
             ,
             or
             (
             secondly
             )
             what
             may
             be
             deduced
             therefrom
             by
             evident
             illation
             .
             Secondly
             that
             which
             is
             secondarily
             and
             consequently
             such
             .
             To
             which
             four
             things
             (
             say
             they
             )
             are
             required
             ,
          
           1.
           equity
           ,
           2.
           analogy
           ,
           3.
           
             insinuations
             in
             the
             new
             Testament
          
           ,
           4.
           
             continued
             practice
             of
             the
             Church
          
           ,
           speaks
           thus
           .
           
             But
             this
             proceeding
             seems
             not
             sufficient
             .
          
           3.
           
           
             There
             are
             things
             now
             in
             common
             use
             which
             have
             all
             the
             four
             conditions
             ,
             and
             yet
             he
             will
          
           
           
             not
             say
             they
             are
             Divine
             institutions
             ;
             as
             the
             observation
             of
             Easter
             &c
             :
             which
             yet
             are
             confessedly
             but
             Ecclesiasticall
             .
          
           And
           will
           Mr.
           Cawdrey
           make
           a
           Divine
           institution
           of
           Infant
           baprism
           which
           in
           the
           next
           page
           he
           saith
           
             we
             have
             no
             express
             command
             (
             nor
             express
             example
             of
             it
             )
             in
             Scripture
             ,
          
           from
           grounds
           which
           at
           most
           can
           make
           but
           analogy
           without
           equity
           (
           for
           in
           meer
           positive
           rites
           there
           is
           no
           equity
           but
           the
           appointers
           will
           )
           insinuations
           in
           the
           New
           Testament
           or
           any
           truly
           wel
           proved
           continued
           practice
           of
           the
           Church
           ?
           However
           Mr.
           Cawdreys
           words
           are
           sufficient
           to
           shew
           (
           though
           they
           oppose
           himself
           )
           that
           he
           counted
           analogy
           not
           sufficient
           ,
           no
           not
           though
           accompanied
           with
           equity
           ,
           insinuations
           in
           the
           New
           Testament
           and
           continued
           practice
           of
           the
           Church
           to
           make
           a
           thing
           of
           Divine
           institutution
           ,
           but
           only
           Ecclesiastical
           .
           Which
           being
           granted
           ,
           Mr.
           
             Marshals
             analogical
             argument
          
           (
           as
           he
           calls
           it
           )
           which
           with
           him
           the
           words
           of
           the
           Assembly
           intimate
           to
           be
           the
           chief
           prop
           of
           the
           Divine
           institution
           of
           Infant
           baptism
           ,
           falls
           to
           the
           ground
           .
           But
           le
           ts
           hear
           what
           Mr.
           B.
           saith
           also
           .
        
         
           
             What
             need
          
           (
           saith
           Mr
           B.
           )
           
             the
             same
             thing
             to
             be
             done
             twice
             ,
             except
             men
             had
             questioned
             the
             authority
             of
             the
             old
             ?
          
        
         
           Answ.
           The
           Holy
           Ghost
           hath
           delivered
           many
           things
           twice
           in
           the
           Old
           and
           New
           Testament
           ,
           yet
           sure
           it
           was
           needful
           ,
           else
           it
           is
           not
           likely
           it
           would
           have
           been
           done
           .
           Will
           Mr.
           B.
           charge
           the
           Spirit
           of
           God
           with
           needless
           committing
           so
           many
           histories
           ,
           sayings
           of
           Christ
           &c.
           to
           writing
           ,
           because
           they
           were
           written
           before
           ?
           And
           to
           his
           question
           I
           say
           ,
           If
           there
           were
           no
           other
           need
           ,
           yet
           there
           was
           this
           ,
           that
           the
           agreement
           of
           the
           Old
           and
           New
           Testament
           might
           appear
           ,
           whereby
           the
           authority
           of
           both
           is
           greatly
           confirmed
           .
        
         
           The
           whole
           Scripture
           saith
           he
           ,
           
             is
             the
             perfect
             Word
             and
             Law
             of
             God
             :
             and
             if
             he
             should
             reveal
             all
             his
             mind
             in
             one
             part
             ,
             what
             use
             should
             we
             make
             of
             the
             other
             .
          
        
         
           Answ.
           The
           Gospels
           of
           the
           four
           Evangelists
           are
           the
           perfect
           Word
           and
           Law
           of
           God
           ,
           they
           need
           no
           unwritten
           tradition
           for
           a
           supplement
           ,
           in
           them
           those
           things
           are
           written
           by
           which
           we
           may
           have
           life
           ,
           John
           20.
           31.
           yet
           there
           is
           use
           of
           Pauls
           Epistles
           .
           Suppose
           all
           Gods
           mind
           revealed
           in
           one
           part
           ,
           so
           as
           no
           more
           doctrine
           or
           truth
           were
           in
           the
           rest
           than
           in
           one
           ,
           yet
           there
           is
           use
           to
           confirm
           ,
           explain
           ,
           inforce
           that
           which
           is
           elsewhere
           written
           in
           that
           one
           part
           .
           And
           indeed
           this
           reasoning
           of
           his
           would
           prove
           that
           book
           or
           part
           of
           Scripture
           to
           be
           of
           
           no
           use
           ,
           as
           suppose
           Marks
           Gospel
           ,
           which
           is
           counted
           an
           a
           bridgement
           of
           another
           ,
           or
           so
           much
           of
           that
           Gospel
           as
           reveals
           no
           more
           of
           Gods
           mind
           than
           another
           doth
           :
           which
           me
           thinks
           Mr.
           B.
           on
           better
           consideration
           should
           disclaim
           .
        
         
           He
           goes
           on
           .
           
             How
             silent
             is
             the
             New
             Testament
             concerning
             a
             Christian
             Magistracy
             ?
             which
             made
             the
             Anabaptists
             of
             old
             deny
             it
             .
             Where
             find
             you
             a
             Christian
             in
             the
             New
             Testament
             that
             exercised
             the
             place
             of
             a
             king
             ,
             a
             Parliament
             man
             ,
             or
             Justice
             of
             Peace
             ,
             or
             the
             like
             ?
             so
             of
             an
             oath
             before
             a
             Magistrate
             ,
             of
             war
             ,
             of
             the
             Sabbath
             ,
             &c.
             how
             sparing
             is
             the
             new
             Testament
             ?
             and
             why
             ?
             but
             because
             there
             was
             enough
             said
             of
             them
             in
             the
             old
             ?
             This
             also
             is
             the
             very
             case
             in
             the
             question
             in
             hand
             .
          
        
         
           Answ.
           The
           Anabaptists
           (
           as
           they
           are
           called
           )
           of
           former
           times
           ,
           or
           some
           of
           them
           ,
           as
           it
           is
           reported
           (
           for
           their
           own
           books
           I
           never
           saw
           )
           of
           them
           ,
           denied
           it
           lawful
           for
           Christians
           to
           be
           Magistrates
           ,
           to
           war
           ,
           to
           swear
           ,
           not
           onely
           because
           of
           the
           silence
           thereof
           in
           the
           New
           Testament
           ,
           but
           also
           because
           they
           mistook
           the
           meaning
           of
           the
           texts
           ,
           as
           forbidding
           them
           Is.
           2.
           4.
           
           Micah
           4.
           3.
           
           Zach.
           9.
           10.
           
           Iohn
           18.
           36.
           
           Mat.
           20.
           26.
           
           Mat.
           5.
           34
           ,
           35.
           
           Luke
           22.
           25
           ,
           26.
           &c.
           And
           so
           either
           did
           or
           seemed
           to
           do
           some
           of
           the
           Antient
           Christians
           ,
           even
           those
           who
           are
           called
           the
           Fathers
           ,
           of
           which
           may
           be
           seen
           
             Sixtus
             Senensis
             Biblioth
             .
             sanct
             .
             lib.
          
           6.
           annot
           .
           25
           ,
           26.
           
           And
           yet
           learned
           men
           do
           not
           think
           the
           New
           Testament
           silent
           of
           a
           Christian
           Magistrate
           ,
           of
           an
           oath
           ,
           or
           war
           ,
           but
           that
           there
           are
           texts
           for
           them
           in
           the
           New
           Testament
           ,
           of
           which
           some
           are
           brought
           by
           
             Grot.
             l.
          
           1.
           
             de
             Iure
             Belli
             .
             ac
             Pacis
             c.
          
           2.
           1
           
           Tim.
           2.
           1
           ,
           2
           ,
           3.
           
           Rom.
           13.
           1.
           
           &c.
           And
           though
           there
           be
           no
           example
           of
           a
           Christian
           King
           ,
           Parliament
           man
           ,
           or
           Justice
           of
           Peace
           ,
           yet
           we
           find
           a
           Christian
           Centurion
           Act.
           10.
           a
           Christian
           Deputy
           Act.
           13.
           12.
           
           Christian
           parents
           ,
           husbands
           ,
           masters
           ,
           whose
           government
           is
           allowed
           ,
           and
           rules
           given
           about
           the
           managing
           of
           it
           .
           Wherefore
           I
           conceive
           Mr.
           B.
           doth
           too
           much
           betray
           Christian
           Magistracy
           ,
           souldiery
           ,
           civil
           judicature
           ,
           &c.
           who
           suggests
           to
           his
           Reader
           ,
           as
           if
           the
           New
           Testament
           were
           silent
           of
           Christian
           Magistracy
           ,
           and
           sparing
           about
           war
           ,
           or
           oaths
           before
           a
           Magistrate
           .
           I
           confess
           the
           determination
           of
           the
           Old
           Testament
           is
           obligatory
           ,
           because
           these
           things
           are
           moral
           ,
           not
           peculiar
           to
           the
           Jews
           :
           but
           it
           doth
           not
           follow
           therefore
           that
           an
           argument
           is
           valid
           from
           analogy
           conceived
           between
           rites
           of
           the
           old
           Testament
           and
           the
           new
           ,
           
           or
           the
           Jewish
           policy
           and
           the
           Christian
           to
           conclude
           an
           obligation
           to
           us
           in
           a
           rite
           of
           the
           New
           Testament
           ,
           the
           rites
           of
           the
           Old
           Testament
           being
           meerly
           positive
           ,
           not
           from
           the
           beginning
           proper
           to
           the
           Jews
           ,
           and
           together
           with
           the
           policy
           of
           the
           Jewish
           Church
           now
           abrogated
           .
        
         
           But
           there
           seems
           to
           be
           more
           difficulty
           about
           the
           Sabbath
           .
           Mr.
           Marshall
           had
           said
           in
           his
           
             Sermon
             ,
             that
             all
             that
             reject
             the
             baptizing
             of
             Infants
             do
             and
             must
             upon
             the
             same
             grounds
             reject
             the
             religious
             observation
             of
             the
             Lords
             day
             .
          
           In
           my
           Examen
           part
           .
           2.
           sect
           .
           8.
           
           I
           denied
           it
           ,
           there
           being
           something
           moral
           from
           the
           beginning
           in
           the
           Sabbath
           ,
           not
           so
           in
           Circumcision
           ,
           and
           there
           being
           something
           in
           the
           new
           Testament
           to
           prove
           an
           institution
           of
           the
           
             Lords
             day
          
           ,
           nothing
           about
           infant
           baptism
           ,
           To
           this
           Mr.
           M.
           replies
           ,
           
             However
             the
             determinate
             day
             doth
             depend
             wholly
             upon
             institution
             ,
             therefore
             they
             who
             reject
             that
             which
             depends
             upon
             positive
             institution
             ,
             unless
             its
             institution
             can
             be
             expresly
             found
             in
             the
             New
             Testament
             ,
             are
             as
             much
             at
             a
             loss
             for
             the
             Lords
             day
             as
             for
             baptizing
             of
             infants
             .
          
           2.
           
           
             And
             the
             advantage
             is
             here
             for
             infant
             baptism
             above
             the
             Lords
             day
             ,
             because
             in
             the
             proof
             of
             infant
             baptism
             there
             is
             only
             need
             to
             shew
             the
             subject
             to
             whom
             baptism
             is
             to
             be
             applyed
             ,
             in
             the
             Lords
             day
             the
             institution
             of
             the
             day
             it self
             .
          
        
         
           Answ.
           1.
           
           That
           which
           he
           saies
           first
           confirms
           my
           exception
           ;
           for
           therein
           he
           acknowledgeth
           there
           is
           something
           natural
           or
           moral
           by
           institution
           about
           a
           Sabbath
           ,
           but
           shews
           nothing
           natural
           or
           moral
           in
           Circumcision
           .
        
         
           2.
           
           I
           never
           rejected
           infant
           baptism
           because
           its
           institution
           cannot
           be
           expresly
           in
           so
           many
           words
           or
           syllables
           without
           consequence
           found
           in
           the
           New
           Testament
           ,
           but
           because
           it
           is
           not
           there
           either
           in
           express
           words
           ,
           or
           by
           good
           consequence
           .
        
         
           3.
           
           If
           the
           determinate
           day
           require
           positive
           institution
           ,
           there
           is
           institution
           brought
           out
           of
           the
           New
           Testament
           ,
           if
           not
           express
           ,
           yet
           by
           good
           consequence
           ,
           which
           I
           count
           sufficient
           .
        
         
           4.
           
           Yet
           I
           do
           not
           count
           Mr.
           Ms.
           consequence
           good
           by
           analogy
           in
           his
           Defence
           pag.
           208.
           
           
             The
             Jews
             keep
             the
             Sabbath
             on
             the
             seventh
             or
             last
             day
             of
             the
             week
             ,
          
           ergo
           
             the
             Christians
             keep
             the
             Sabbath
             on
             the
             first
             day
             of
             the
             week
             .
          
           Of
           my
           judgement
           herein
           with
           other
           Antipaedo
           baptists
           more
           may
           be
           seen
           in
           my
           Praecursor
           ,
           S.
           15.
           
           And
           for
           the
           other
           thing
           Mr.
           M.
           adds
           ,
           it
           is
           nothing
           to
           the
           
           business
           in
           hand
           ,
           which
           is
           not
           about
           the
           greater
           or
           lesser
           necessity
           of
           clearing
           the
           institution
           of
           the
           Lords
           day
           or
           infant
           baptism
           ,
           but
           about
           the
           principle
           by
           which
           infant
           baptism
           is
           rejected
           ,
           whether
           it
           necessitate
           us
           to
           reject
           the
           Lords
           day
           :
           which
           I
           denyed
           ,
           because
           this
           principle
           ,
           That
           use
           of
           a
           meer
           ceremony
           or
           positive
           rite
           which
           hath
           neither
           precept
           nor
           example
           in
           the
           New
           Testament
           is
           to
           be
           rejected
           ,
           will
           not
           reach
           the
           Lords
           day
           ,
           which
           is
           not
           meerly
           positive
           ,
           but
           in
           part
           moral
           ,
           and
           hath
           precept
           and
           example
           for
           it
           in
           the
           New
           Testament
           ,
           neither
           of
           which
           can
           be
           said
           of
           infant
           baptism
           .
        
         
           That
           which
           Mr.
           B.
           adds
           next
           about
           
             the
             desperate
             highest
             sort
             of
             Antinomians
             ,
             who
             wipe
             out
             all
             the
             Old
             Testament
             with
             a
             stroke
             ,
             and
             that
             they
             may
             as
             well
             do
             so
             by
             the
             New
             Testament
             too
             if
             they
             please
             ,
             and
             telling
             us
             the
             question
             whether
             infants
             should
             be
             baptized
             is
             turned
             into
             a
             higher
             ,
             whether
             the
             Scriptures
             be
             the
             word
             of
             God
             or
             not
             ?
          
           I
           might
           well
           let
           pass
           as
           being
           nothing
           to
           the
           point
           in
           hand
           ,
           the
           denying
           of
           infant
           baptism
           to
           be
           in
           the
           Old
           or
           New
           Testament
           ,
           neither
           being
           upon
           the
           higher
           or
           lower
           sort
           of
           Antinomians
           (
           if
           there
           be
           such
           difference
           of
           them
           )
           principle
           ,
           they
           that
           deny
           infant
           baptism
           ,
           being
           not
           necessitated
           to
           it
           ,
           nor
           so
           far
           as
           I
           find
           in
           their
           writings
           (
           except
           what
           I
           have
           met
           with
           in
           Mr.
           Dens
           Books
           )
           denying
           the
           obligation
           of
           moral
           precepts
           of
           the
           Old
           Testament
           .
           All
           that
           they
           are
           necessitated
           to
           maintain
           is
           ,
           that
           Ceremonial
           precepts
           of
           the
           Old
           Testament
           and
           imagined
           ANALOGIE
           between
           Baptism
           and
           Circumcision
           ,
           the
           Jewish
           Church
           state
           and
           the
           Christian
           ,
           are
           of
           no
           force
           to
           conclude
           a
           divine
           appointment
           concerning
           any
           Sacrament
           or
           meerly
           positive
           worship
           of
           the
           New
           Testament
           .
           And
           therefore
           his
           Pathetick
           Rhetorick
           ,
           though
           elsewhere
           of
           use
           ,
           yet
           in
           a
           dispute
           as
           this
           his
           writing
           should
           have
           been
           ,
           hath
           the
           face
           either
           of
           malignancy
           towards
           his
           Antagonists
           ,
           or
           of
           an
           indirect
           trick
           to
           prepossess
           people
           with
           horrour
           of
           that
           opinion
           ,
           which
           he
           would
           refuse
           afore
           he
           comes
           to
           his
           Arguments
           ,
           which
           is
           the
           chief
           part
           of
           his
           skill
           .
           And
           for
           what
           he
           saith
           further
           that
           
             incestuous
             marriages
             are
             not
             forbidden
             in
             the
             New
             Testament
             ,
          
           and
           tells
           the
           men
           of
           
             Bewdley
             ,
             That
             some
             of
             eminency
             that
             deny
             Infant
             baptism
             deny
             either
             incestuous
             marriages
             ,
             or
             any
             thing
             else
             not
             forbidden
             in
             the
             New
             Testament
             to
             be
             sin
             ,
          
           It
           is
           like
           the
           former
           ,
           sith
           he
           might
           know
           that
           Antipaedo
           baptists
           are
           not
           necessitated
           to
           deny
           the
           obligation
           
           of
           the
           moral
           Law
           ,
           in
           which
           the
           Laws
           about
           incestuous
           marriages
           appear
           to
           be
           in
           that
           the
           Canaanites
           were
           punished
           for
           their
           incests
           Levit.
           18.
           25.
           
           And
           Mr.
           B.
           if
           he
           had
           any
           mind
           to
           deal
           candidly
           with
           me
           ,
           might
           have
           told
           them
           ,
           that
           I
           was
           none
           of
           those
           men
           ,
           sith
           he
           might
           (
           if
           he
           did
           read
           my
           books
           with
           any
           heed
           ,
           of
           which
           I
           much
           doubt
           )
           have
           told
           them
           ,
           that
           to
           this
           objection
           I
           answered
           in
           my
           Examen
           pag
           111.
           1.
           
           That
           the
           instance
           of
           the
           Lawes
           about
           forbidden
           marriages
           brought
           by
           Mr.
           M.
           is
           not
           to
           the
           point
           of
           the
           obligation
           of
           meer
           positive
           ceremonial
           worship
           ,
           sith
           the
           command
           about
           prohibited
           degrees
           in
           marriage
           is
           moral
           2.
           
           That
           yet
           there
           is
           for
           one
           branch
           of
           Incest
           an
           express
           censure
           in
           the
           New
           Testament
           ,
           proving
           the
           unlawfulness
           of
           it
           .
           To
           which
           Mr.
           M.
           page
           196.
           of
           his
           Defence
           saith
           ,
           
             But
             how
             would
             you
             laugh
             at
             such
             a
             consequence
             in
             another
             ,
             a
             man
             may
             not
             marry
             his
             Fathers
             wife
             ,
             a
             thing
             which
             by
             the
             light
             of
             nature
             was
             abhorred
             among
             the
             Heathens
             ,
             ergo
             all
             the
             degrees
             of
             forbidden
             marriages
             in
          
           Moses
           
             Laws
             stand
             firm
          
           ?
           whereto
           I
           reply
           ,
           I
           made
           no
           consequence
           but
           this
           ,
           one
           branch
           of
           Incest
           is
           expresly
           censured
           in
           the
           New
           Testament
           ,
           therefore
           it
           is
           unlawful
           .
           And
           this
           I
           only
           brought
           to
           shew
           the
           impertinency
           of
           Mr.
           M.
           allegation
           to
           prove
           the
           matter
           in
           question
           ,
           it
           being
           granted
           by
           me
           that
           a
           morall
           precept
           of
           Moses
           is
           in
           force
           ,
           thought
           not
           a
           ceremonial
           ,
           and
           yet
           Mr.
           M.
           brings
           instances
           only
           of
           morals
           standing
           in
           force
           ,
           none
           of
           ceremonials
           ,
           and
           instead
           of
           cleering
           the
           pertinency
           of
           his
           own
           instances
           ,
           makes
           a
           consequence
           as
           mine
           ,
           which
           ,
           saith
           he
           ,
           
             I
             would
             laugh
             at
             in
             another
             ,
          
           which
           dealing
           is
           cavilling
           not
           answering
           .
           The
           like
           to
           which
           is
           that
           which
           follows
           in
           him
           .
           
             The
             like
             say
             you
             against
             Polygamy
             ,
             there
             is
             proof
             against
             it
             ,
          
           Mat.
           19.
           5.
           9.
           
           
             But
             is
             this
             an
             express
             prohibition
             of
             it
             ?
             Must
             you
             not
             be
             compelled
             to
             go
             by
             a
             consequence
             to
             bring
             it
             in
             ,
             which
             is
             ab
             I
             contend
             for
             ?
          
           Whereto
           I
           reply
           .
           Though
           Mr.
           M.
           page
           3.
           of
           his
           Defence
           charged
           me
           unjustly
           
             with
             a
             Socinian
             plot
             in
             my
             writings
             to
             question
             all
             conclusions
             deduced
             by
             consequence
             from
             Scripture
             ,
          
           yet
           page
           205.
           he
           saith
           of
           me
           ,
           
             That
             I
             neither
             there
             nor
             here
             deny
             this
             Argument
             from
             a
             consequence
             to
             be
             sufficient
             for
             practice
             of
             some
             things
             in
             the
             worship
             of
             God
             ,
             which
             are
             not
             expresly
             laid
             down
             in
             the
             New
             Testament
             ,
          
           and
           therefore
           he
           might
           easily
           have
           seen
           ,
           if
           he
           would
           ▪
           that
           to
           prove
           we
           may
           go
           by
           a
           consequence
           is
           not
           all
           he
           
           contends
           for
           ,
           it
           being
           known
           to
           him
           that
           I
           grant
           it
           .
           But
           this
           he
           is
           to
           prove
           ,
           or
           else
           he
           still
           is
           besides
           the
           business
           ,
           that
           a
           consequence
           is
           good
           from
           analogy
           of
           an
           abrogated
           rite
           of
           the
           Old
           Testament
           to
           prove
           a
           Divine
           appointment
           concerning
           a
           meer
           positive
           rite
           of
           the
           New
           Testament
           ,
           till
           this
           be
           done
           ,
           his
           ,
           and
           Mr.
           Bs.
           and
           Mr.
           Bls.
           arguings
           are
           quite
           besides
           the
           business
           in
           hand
           and
           carry
           an
           apparent
           shew
           of
           Sophistry
           ,
           not
           of
           just
           disputing
           .
        
      
       
         
           
             SECT
             .
             IV.
          
           
        
         
           
             Mr.
             Bs.
             Speeches
             about
             the
             little
             said
             for
             Antipaedobaptism
             is
             vain
             ,
             and
             his
             speech
             about
             the
             Antiquity
             of
             Infant
             baptism
             is
             very
             inconsiderate
             ,
             and
             his
             speech
             about
             the
             difficulty
             and
             importance
             of
             the
             point
             in
             question
             is
             examined
             .
          
        
         
           THe
           rest
           of
           Mr.
           
             Bs.
             ten
             positions
          
           are
           granted
           by
           me
           ,
           but
           what
           he
           saith
           of
           me
           ,
           pag.
           5.
           
             that
             he
             never
             to
             his
             remembrance
             did
             plead
             with
             an
             able
             Papist
             ,
             but
             he
             could
             say
             for
             more
             for
             his
             religion
             then
             Mr.
          
           T.
           
             said
             for
             his
             opinion
             on
          
           James
           1.
           
             or
             his
             Sermon
             since
          
           ,
           that
           he
           might
           insinuate
           that
           he
           and
           others
           had
           reason
           to
           be
           settled
           in
           the
           practice
           of
           infant
           baptism
           ,
           because
           I
           said
           so
           little
           then
           ,
           and
           my
           Sermon
           presently
           after
           ,
           is
           like
           ▪
           King
           Iames
           his
           resolution
           ,
           to
           be
           more
           for
           the
           Bishops
           and
           Ceremonies
           ,
           because
           Doctor
           Reynolds
           and
           his
           Collegues
           sayd
           so
           little
           against
           them
           in
           the
           Conference
           at
           Hampton
           Court
           ,
           from
           whence
           M
           :
           B.
           might
           gather
           ▪
           that
           if
           such
           men
           as
           Dr
           :
           Reynolds
           (
           whose
           equal
           every
           way
           the
           world
           did
           then
           or
           since
           scarce
           yield
           )
           D
           :
           Spark
           ,
           M
           :
           Chaderton
           ,
           M
           :
           Knewstubs
           ,
           did
           fail
           to
           speak
           what
           had
           been
           requisite
           ,
           when
           it
           was
           expected
           ,
           though
           they
           were
           four
           ,
           which
           were
           to
           object
           ,
           and
           that
           upon
           a
           sufficient
           time
           of
           premeditation
           ,
           and
           yet
           this
           no
           good
           evidence
           for
           Bishops
           and
           Ceremonies
           ,
           it
           is
           no
           good
           evidence
           for
           infant
           baptism
           ,
           that
           I
           being
           single
           ,
           being
           to
           answer
           
             ex
             tempore
          
           ,
           hardly
           allowed
           by
           M
           :
           B.
           to
           repeat
           his
           Arguments
           ,
           whereof
           some
           were
           hypothetical
           syllogisms
           ,
           brought
           to
           prove
           an
           hypothetical
           proposition
           ,
           and
           therefore
           such
           as
           could
           not
           be
           well
           repeated
           ,
           and
           his
           arguments
           containing
           such
           terms
           ,
           as
           it
           appears
           now
           by
           his
           Book
           ,
           he
           
           used
           in
           senses
           different
           from
           what
           other
           Authors
           use
           them
           ,
           and
           yet
           would
           not
           explain
           them
           ,
           with
           sundry
           other
           captious
           devices
           ,
           and
           provoking
           speeches
           ,
           as
           I
           have
           in
           part
           made
           manifest
           in
           my
           writings
           ,
           and
           through
           Gods
           assistance
           shall
           do
           more
           ,
           sayd
           so
           little
           at
           the
           dispute
           .
           Who
           is
           there
           that
           hath
           experience
           of
           humane
           infirmity
           ,
           who
           knows
           not
           that
           distractions
           ,
           forgetfulness
           ,
           in
           advertency
           ,
           sudden
           weakness
           of
           body
           ,
           extemporality
           necessitated
           ,
           slowness
           of
           speech
           ,
           care
           to
           restrain
           passion
           ,
           do
           hinder
           a
           man
           from
           speaking
           that
           in
           a
           great
           meeting
           ,
           which
           he
           could
           in
           his
           study
           by
           writing
           easily
           express
           ?
           What
           I
           sayd
           Jan.
           1.
           1649.
           was
           almost
           wholly
           as
           a
           Respondent
           ,
           as
           the
           Argument
           required
           .
           Now
           they
           that
           know
           the
           rule
           of
           Schools
           understand
           the
           Respondents
           business
           is
           but
           to
           repeat
           ,
           deny
           ,
           distinguish
           ,
           apply
           to
           the
           arguments
           of
           the
           Opponent
           ,
           and
           this
           was
           done
           by
           me
           then
           ,
           why
           it
           was
           done
           no
           more
           fully
           my
           
             Antidote
             ,
             Praecursor
          
           ,
           and
           the
           Review
           shew
           .
           M
           :
           B.
           had
           in
           his
           
             Epistle
             Dedicatory
             to
             his
             Saints
             everlasting
             rest
             ,
          
           published
           to
           the
           world
           ,
           
             that
             I
             was
             driven
             to
             gross
             absurdities
             ,
          
           being
           moved
           to
           name
           those
           absurdities
           in
           his
           
             answer
             to
             my
             Valedictory
             or
             ation
             ,
          
           he
           names
           27.
           p.
           207.
           
           To
           all
           which
           I
           answer
           in
           my
           
             Praecursor
             Sect
          
           :
           17.
           and
           clear
           my self
           from
           the
           absurdities
           he
           imagined
           .
           In
           his
           
             Praefestinantis
             morator
          
           ,
           when
           he
           comes
           to
           answer
           that
           Section
           ,
           he
           onely
           replies
           thus
           ,
           Sect
           :
           17.
           
           
             I
             know
             not
             one
             word
             of
             Answer
             that
             this
             Section
             needs
             for
             him
             that
             will
             peruse
             my
             words
             .
          
           To
           which
           I
           conceive
           I
           may
           without
           any
           heat
           reply
           ,
           that
           he
           either
           wrongs
           his
           Readers
           by
           not
           making
           good
           that
           I
           was
           driven
           to
           gross
           absurdities
           ,
           after
           my
           clearing
           of
           my self
           from
           them
           ,
           or
           me
           ,
           in
           not
           acquitting
           me
           from
           his
           charge
           .
           But
           I
           must
           needs
           speak
           it
           ,
           though
           with
           grief
           ,
           that
           I
           have
           scarce
           met
           with
           less
           justice
           ,
           or
           fair
           dealing
           from
           any
           man
           than
           from
           M
           :
           B.
           and
           both
           his
           and
           other
           Antagonists
           courses
           tend
           not
           to
           an
           impartial
           and
           equal
           way
           of
           examining
           the
           point
           in
           controversie
           ,
           but
           they
           use
           artifices
           to
           prepossess
           men
           against
           me
           and
           my
           writings
           and
           speeches
           ,
           and
           to
           deter
           them
           from
           considering
           them
           .
           In
           my
           January●0
           ●0
           .
           1649.
           was
           given
           an
           answer
           to
           M
           :
           Bs.
           arguments
           so
           far
           as
           I
           could
           retain
           them
           in
           memory
           ,
           or
           finde
           them
           in
           some
           imperfect
           notes
           ,
           when
           I
           had
           sought
           in
           vain
           to
           have
           them
           from
           M
           :
           B.
           himself
           in
           writing
           .
           Now
           they
           are
           in
           print
           ,
           they
           have
           or
           shall
           have
           a
           large
           answer
           ,
           if
           the
           Lord
           will.
           Papists
           may
           say
           much
           more
           than
           I
           sayd
           ,
           yet
           that
           either
           for
           their
           Religion
           orree
           will
           so
           much
           of
           moment
           can
           be
           sayd
           as
           against
           infant-baptism
           
           is
           vainly
           surmised
           .
           It
           is
           well
           M
           :
           B.
           in
           his
           7.
           
           Position
           confesseth
           
             some
             Divines
             have
             argued
             weakly
             for
             infant-baptism
             ,
             and
             brought
             some
             misapplied
             Scriptures
             .
          
           If
           ye
           mean
           my
           Books
           
             by
             the
             third
             or
             fourth
             written
             against
             them
             ▪
          
           (
           as
           it
           is
           most
           likely
           )
           he
           might
           know
           my
           writings
           were
           in
           answer
           to
           M
           :
           Marshall
           ,
           whose
           writing
           is
           conceived
           to
           contain
           the
           Assemblies
           grounds
           ,
           he
           is
           stiled
           by
           M
           :
           Stalham
           the
           Antesignanus
           ,
           and
           perhaps
           it
           may
           be
           judged
           arrogance
           in
           M
           :
           B.
           to
           imagine
           his
           own
           arguments
           better
           than
           his
           .
           For
           my
           part
           I
           think
           them
           weaker
           .
           However
           he
           had
           sh●wd
           some
           care
           of
           truth
           and
           love
           to
           me
           ,
           if
           he
           had
           by
           communicating
           them
           to
           me
           endeavoured
           to
           stop
           me
           in
           my
           supposed
           error
           .
           But
           this
           I
           count
           my
           trouble
           ,
           though
           I
           hope
           it
           will
           advantage
           the
           truth
           ,
           that
           first
           Mr
           :
           
             Ms.
             Sermon
          
           hath
           been
           magnified
           ,
           &
           that
           by
           examining
           it
           I
           hoped
           I
           had
           done
           my
           work
           ,
           and
           yet
           after
           M
           :
           Blakes
           writing
           being
           magnified
           ,
           I
           was
           put
           to
           answer
           that
           ,
           and
           then
           Mr
           :
           Bs.
           preferred
           before
           them
           all
           ,
           and
           yet
           I
           am
           referred
           by
           him
           to
           answer
           M
           :
           Cobbet
           ,
           M
           :
           Drew
           ,
           M
           :
           Church
           ,
           and
           after
           all
           Doctor
           Hammonds
           is
           preferred
           ,
           so
           that
           I
           must
           answer
           that
           ,
           or
           else
           the
           truth
           be
           betrayed
           .
           It
           seems
           Paedobaptists
           know
           not
           well
           what
           to
           re●
           on
           ,
           when
           they
           do
           shift
           so
           much
           from
           one
           to
           another
           .
           But
           I
           go
           on
           ▪
           M
           :
           
             Bs.
             eighth
             Position
             is
             ,
             that
             one
             sound
             argument
             is
             enough
             to
             prove
             any
             thing
             true
             :
          
           yet
           more
           may
           be
           brought
           against
           infant-baptism
           .
           Almost
           all
           that
           Protestants
           dispute
           against
           Popish
           Rites
           ,
           Non-conformists
           against
           Prelatical
           Ceremonies
           ,
           may
           be
           said
           against
           Paedobaptism
           ,
           M
           :
           Bs.
           words
           in
           answer
           to
           Mr.
           
             Bedford
             ,
             Plain
             Scripture
             proof
          
           &c.
           pag.
           302
           ,
           303.
           are
           appliable
           against
           infant-baptism
           .
           In
           my
           Praecursor
           I
           had
           set
           down
           M.
           B.
           words
           in
           the
           
             second
             Edition
             of
             the
             Saints
             everlasting
             rest
             ,
             part
             .
          
           1.
           chap.
           8.
           
           Sect.
           5.
           pag.
           179.
           in
           the
           margin
           ;
           in
           his
           
             Praefestinantis
             morator
          
           he
           sayth
           ,
           
             To
             what
             end
             you
             recite
             my
             allegation
             of
          
           Justin
           Martyr
           
             is
             past
             my
             reach
             to
             imagine
             ;
             unless
             you
             would
             insinuate
             that
             I
             confess
             this
             to
             be
             the
             course
             with
             all
             the
             baptized
             ,
             which
             I
             expresly
             say
             was
             the
             way
             of
             baptizing
             the
             aged
             .
             Answ
          
           It
           had
           been
           easie
           for
           M.
           B.
           to
           conceive
           why
           I
           set
           down
           those
           words
           ,
           to
           wit
           ,
           to
           prove
           from
           his
           own
           confession
           ,
           that
           to
           baptize
           upon
           profession
           of
           faith
           ,
           and
           to
           admit
           none
           to
           the
           Lords
           Supper
           but
           those
           who
           are
           thus
           baptized
           ,
           is
           
             no
             new
             over-strict
             way
          
           .
           And
           however
           he
           now
           endeavours
           to
           mince
           the
           matter
           ,
           these
           words
           of
           his
           ,
           [
           
             And
             in
             the
             primitive
             times
             none
             were
             baptized
             without
             an
             express
             covenanting
             ,
          
           
           
             wherein
             they
             renounced
             the
             world
             ,
             flesh
             ,
             and
             devil
             ,
             and
             engaged
             themselves
             to
             Christ
             ,
             and
             promised
             to
             obey
             him
             ,
             as
             you
             may
             see
             in
          
           Tertul
           :
           Origen
           ,
           Cyprian
           ,
           
             and
             others
             at
             large
          
           .
           ]
           being
           printed
           with
           a
           ful
           point
           at
           the
           end
           ,
           are
           as
           plain
           a
           denial
           that
           infants
           were
           baptized
           in
           the
           primitive
           times
           ,
           as
           words
           usually
           express
           .
           As
           for
           the
           words
           following
           ;
           
             I
             will
             cite
             but
             one
             for
             all
             ,
             who
             was
             before
             the
             rest
             ,
             and
             that
             is
          
           Justin
           Martyr
           ;
           
             speaking
             of
             the
             way
             of
             baptizing
             the
             aged
             sayth
             ,
             they
             are
             not
             words
             ,
          
           if
           they
           be
           restrictive
           ,
           that
           limit
           any
           one
           's
           ▪
           speech
           but
           
             Justin
             Martyrs
          
           ,
           and
           if
           by
           them
           M
           :
           B.
           would
           intimate
           that
           
             Justin
             Martyr
          
           did
           not
           in
           that
           speech
           set
           down
           the
           way
           of
           baptizing
           all
           that
           were
           then
           baptized
           ,
           the
           words
           following
           saying
           thus
           ,
           
             how
             we
             are
             dedicated
             to
             God
             we
             will
             now
             open
             unto
             you
             ,
          
           and
           then
           setting
           down
           the
           constant
           way
           of
           baptizing
           without
           any
           exception
           ,
           M.
           Bs.
           addition
           will
           easily
           be
           perceived
           to
           be
           but
           a
           shift
           to
           avoid
           the
           evidence
           of
           this
           relation
           of
           
             Justin
             Martyr
             ,
             Apol.
          
           2.
           
             ad
             Antoninum
          
           ,
           being
           so
           plain
           to
           prove
           infant-baptism
           not
           to
           have
           been
           then
           in
           use
           among
           Christians
           .
           Likewise
           in
           my
           
             Praecursor
             ,
             Sect.
          
           16.
           pag.
           66.
           
           I
           bring
           an
           argument
           against
           infant-baptism
           from
           M
           :
           Bs.
           own
           words
           
             mutatis
             mutandis
          
           .
           His
           answer
           in
           his
           
             Praefestinantis
             morator
          
           is
           in
           these
           words
           .
           
             His
             Confidence
             ,
             pag.
          
           66.
           
             is
             marvellous
             .
             I
             doubt
             not
             but
             that
             he
             knows
             that
             I
             take
             the
             words
             [
             since
             the
             solemn
             institution
             of
             Baptism
          
           Matth
           ▪
           28.
           ]
           
             inclusively
             ;
             And
             so
             I
             answer
             ,
             that
             this
             solemn
             instition
             is
             our
             warrant
             ,
             requiring
             us
             both
             to
             disciple
             nations
             ,
             and
             baptize
             Disciples
             ;
             and
             we
             have
             other
             Scriptures
             which
             plainly
             prove
             infants
             to
             be
             Disciples
             .
          
        
         
           Answ
           :
           My
           confidence
           is
           upon
           good
           reason
           ,
           M
           :
           Bs.
           marvelling
           is
           from
           ignorance
           ;
           what
           he
           means
           
             by
             taking
             the
             words
             [
             since
             the
             solemn
             institution
             of
             Baptism
             ,
          
           Matth.
           28.
           ]
           inclusively
           I
           know
           not
           ▪
           except
           he
           mean
           that
           time
           when
           that
           institution
           was
           given
           ,
           as
           well
           as
           the
           time
           after
           ,
           or
           that
           institution
           to
           be
           a
           warrant
           as
           well
           as
           after
           precepts
           or
           examples
           .
           Either
           way
           the
           medium
           of
           M.
           B.
           serves
           my
           purpose
           .
           For
           it
           plainly
           asserts
           ,
           that
           
             what
             we
             have
             no
             warrant
             ,
             in
             all
             the
             New
             Testament
             ,
             for
             ,
             we
             are
             not
             to
             do
             ordinarily
             ▪
             what
             we
             have
             precept
             and
             example
             for
             ,
             we
             are
             to
             do
             .
          
           Which
           if
           he
           will
           stand
           to
           ,
           then
           his
           warrant
           out
           of
           the
           Old
           Testament
           is
           not
           sufficient
           for
           infant-baptism
           ,
           and
           so
           
             it
             is
             not
             fully
             determined
             in
             the
             Old
             Testament
             ,
             at
             what
             age
             persons
             are
             to
             be
             admitted
             into
             the
             Church
             ,
          
           as
           he
           
           sayd
           before
           ,
           and
           what
           we
           do
           we
           have
           warrant
           for
           by
           his
           own
           grant
           ,
           sith
           he
           cannot
           deny
           we
           have
           precept
           and
           example
           for
           baptizing
           professors
           of
           faith
           .
           And
           then
           his
           including
           here
           Matth.
           28.
           19.
           in
           his
           Texts
           (
           though
           not
           brought
           
             Plain
             Scripture
             proof
             ,
             &c.
             pag.
          
           342.
           to
           prove
           his
           antecedent
           )
           is
           an
           intimation
           that
           in
           all
           the
           rest
           of
           the
           Texts
           ,
           John
           4.
           1.
           
           Acts
           2.
           38
           ,
           41.
           
           &
           8.
           12
           ,
           13
           ,
           16
           ,
           36
           ,
           38.
           
           &
           9.
           18.
           
           &
           10.
           47
           
           ▪
           48.
           
           &
           16.
           15
           ,
           33.
           
           &
           18.
           8.
           
           &
           19.
           3
           
           ▪
           4
           ,
           5.
           
           Rom.
           6.
           3
           ,
           &c.
           he
           findes
           not
           precept
           or
           example
           for
           baptizing
           of
           infants
           ,
           and
           so
           if
           he
           finde
           not
           warrant
           Matth.
           28.
           19.
           for
           baptizing
           infants
           ,
           all
           his
           other
           proofs
           are
           by
           his
           own
           reasoning
           made
           invalid
           .
           For
           sure
           the
           Texts
           alleged
           do
           as
           evidently
           prove
           this
           antecedent
           [
           
             we
             have
             no
             warrant
          
           by
           word
           or
           example
           in
           all
           the
           New
           Testament
           (
           since
           the
           solemn
           institution
           of
           Baptism
           ,
           Matth.
           28.
           )
           to
           admit
           any
           member
           into
           the
           Church
           by
           Baptism
           ,
           but
           believers
           by
           profession
           ,
           but
           both
           precept
           and
           constant
           example
           of
           admitting
           them
           by
           it
           ]
           as
           Mr
           :
           
             Bs.
             [
             we
             have
             no
             warrant
             by
             word
             or
             example
             in
             all
             the
             New
             Testament
             (
             since
             the
             solemn
             institution
             of
             Baptism
             ,
          
           Matth.
           28
           )
           
             to
             admit
             any
             member
             into
             the
             Church
             without
             Baptism
             ,
             but
             both
             precept
             and
             constant
             example
             of
             admitting
             them
             by
             it
             ]
             The
             consequent
             then
          
           [
           we
           must
           not
           admit
           ordinarily
           any
           by
           Baptism
           without
           profession
           of
           faith
           ]
           must
           by
           the
           force
           of
           his
           own
           illation
           
             be
             undoubted
             to
             those
             that
             take
             the
             word
             for
             their
             rule
             .
          
           As
           for
           his
           evasion
           ,
           
             that
             he
             hath
             other
             Scriptures
             which
             plainly
             prove
             infants
             to
             be
             Disciples
             ,
          
           how
           miserably
           he
           fails
           therein
           will
           appear
           by
           that
           which
           follows
           in
           this
           Review
           .
           The
           Reader
           may
           perceive
           that
           whatsoever
           his
           talk
           be
           about
           a
           Gift
           and
           Ordinance
           of
           visible
           Church-membership
           unrepealed
           ,
           and
           of
           Christs
           Laying
           of
           hands
           on
           little
           ones
           ,
           and
           such
           like
           Arguments
           and
           Texts
           he
           brings
           ,
           yet
           if
           he
           will
           stand
           to
           his
           own
           reasoning
           in
           Arg.
           9.
           against
           deniers
           of
           Baptism
           by
           Water
           ,
           pag.
           342.
           of
           his
           
             Plain
             Scripture
             proof
             ,
             &c.
          
           we
           have
           no
           warrant
           to
           admit
           ordinarily
           by
           Baptism
           ,
           but
           according
           to
           the
           precept
           and
           example
           in
           the
           New
           Testament
           in
           the
           Text
           ,
           Matth.
           28.
           19.
           and
           the
           other
           Texts
           before
           recited
           .
           Concerning
           which
           I
           have
           reason
           to
           be
           as
           confident
           as
           of
           common
           notions
           ,
           that
           they
           include
           not
           infants
           ,
           and
           to
           marvel
           that
           Mr.
           Bs.
           prejudice
           should
           so
           blinde
           him
           ,
           as
           not
           to
           see
           the
           futility
           of
           his
           arguings
           to
           prove
           infants
           to
           be
           Disciples
           included
           in
           the
           institution
           Matth.
           28.
           19.
           
           But
           I
           proceed
           .
        
         
         
           Because
           ,
           as
           he
           sayth
           ,
           pag.
           5.
           
           
             An
             answer
             cannot
             be
             always
             presently
             given
             ,
             which
             may
             make
             the
             case
             plain
             to
             some
             men
             ,
          
           therefore
           Mr.
           B.
           should
           have
           given
           his
           arguments
           in
           writing
           to
           those
           that
           came
           to
           him
           ,
           which
           had
           been
           an
           easier
           and
           fairer
           way
           than
           to
           tell
           them
           as
           he
           doth
           ,
           pag.
           6.
           
           
             If
             any
             of
             you
             have
             taken
             up
             the
             opinion
             of
             Antepaedobaptism
             ,
             and
             have
             not
             read
             and
             studied
             Mr.
          
           Cobbet
           ,
           M.
           Church
           ,
           
             and
             other
             the
             chief
             books
             ,
             and
             been
             able
             (
             at
             least
             to
             himself
             )
             to
             confute
             them
             ,
             you
             have
             but
             discovered
             a
             feared
             conscience
          
           (
           a
           most
           heavy
           ,
           though
           vain
           censure
           ,
           shewing
           what
           rashness
           and
           distemper
           was
           in
           Mr.
           B.
           in
           this
           writing
           )
           
             which
             either
             taketh
             error
             for
             no
             sin
             ,
             or
             else
             dare
             venture
             on
             sin
             without
             fear
             ,
             and
             have
             betrayed
             your
             own
             souls
             by
             your
             laziness
             ,
          
           as
           if
           a
           man
           might
           not
           be
           satisfied
           by
           reading
           of
           the
           Scripture
           ,
           and
           conference
           with
           the
           able
           of
           the
           opposite
           party
           ,
           without
           reading
           so
           many
           Books
           .
           Sure
           Mr.
           B.
           who
           had
           read
           those
           Books
           shewed
           little
           charity
           to
           those
           of
           Bewdley
           that
           came
           to
           him
           for
           arguments
           for
           infant-baptism
           ,
           when
           he
           would
           neither
           set
           down
           his
           own
           arguments
           in
           writing
           ,
           nor
           direct
           them
           in
           what
           part
           of
           those
           books
           they
           might
           have
           satisfaction
           ;
           but
           fly
           upon
           them
           with
           so
           deep
           a
           charge
           ,
           without
           any
           moderation
           of
           spirit
           .
           And
           when
           he
           saith
           ,
           pag.
           7.
           
           
             He
             dare
             say
             by
             my
             books
             ,
             that
             it
             is
             my
             case
             not
             to
             have
             received
             the
             doctrine
             of
             infant-baptism
             on
             the
             best
             grounds
             and
             arguments
             .
          
           I
           reply
           ,
           1.
           that
           there
           are
           many
           passages
           which
           make
           me
           think
           he
           never
           read
           my
           books
           with
           exact
           diligence
           and
           heed
           ,
           but
           (
           if
           I
           may
           use
           his
           own
           words
           )
           
             He
             betrays
             his
             own
             soul
             by
             his
             laziness
          
           or
           prejudice
           .
           2.
           
           It
           shews
           a
           fond
           conceit
           in
           him
           of
           his
           own
           arguments
           ,
           which
           another
           perhaps
           will
           think
           weaker
           than
           those
           of
           
             Calvin
             ,
             Ursin
             ,
             Piscator
             ,
             the
             Assembly
             ,
             Mr.
          
           M.
           &c.
           which
           he
           might
           perceive
           by
           my
           Exercit.
           and
           otherwise
           ,
           that
           I
           had
           considered
           .
           I
           said
           in
           my
           
             Apology
             ,
             pag.
          
           6.
           that
           I
           rested
           wholly
           on
           1
           Cor.
           7.
           14.
           for
           many
           years
           ,
           and
           that
           Text
           Mr.
           B.
           cals
           
             a
             full
             plain
             Text
          
           ,
           and
           Dr.
           Hammond
           in
           effect
           builds
           all
           his
           proof
           for
           infant-baptism
           upon
           it
           ,
           and
           therefore
           Mr.
           B.
           might
           have
           perceived
           his
           mistake
           concerning
           me
           ,
           if
           he
           had
           heeded
           my
           books
           .
           
             If
             some
             Divines
             have
             argued
             weakly
             for
             infant-baptism
             ,
             used
             some
             unfit
             phrases
             ,
             and
             brought
             some
             misapplied
             Scriptures
             ,
          
           as
           he
           saith
           ,
           I
           am
           sure
           Mr.
           B.
           had
           reason
           to
           number
           himself
           among
           them
           ,
           if
           he
           be
           not
           the
           man
           who
           hath
           in
           all
           these
           outstripped
           them
           .
           I
           wish
           he
           had
           held
           his
           resolution
           
             of
             not
             heaping
             up
             many
             arguments
             ,
          
           it
           would
           have
           saved
           me
           much
           labor
           .
        
         
         
           To
           his
           words
           ,
           
             Whatsoever
             Mr.
          
           T.
           
             may
             pretend
             among
             the
             simple
             ,
             I
             shall
             easily
             prove
             ,
             that
             infant-baptism
             was
             used
             in
             the
             Church
             as
             high
             to
             the
             Apostles
             days
             as
             there
             is
             any
             sufficient
             History
             extant
             to
             inform
             us
             :
             and
             that
             the
             deferring
             of
             Baptism
             came
             in
             with
             the
             rest
             of
             Popery
             ,
             upon
             Popish
             or
             heretical
             grounds
             .
          
        
         
           I
           answer
           ,
           1.
           
           That
           my
           pretences
           about
           the
           innovation
           of
           infant-baptism
           are
           not
           among
           the
           simple
           ,
           as
           he
           would
           insinuate
           ,
           but
           among
           the
           most
           learned
           ,
           for
           whose
           examination
           my
           allegations
           are
           obvious
           in
           print
           .
           2.
           
           That
           his
           assertion
           concerning
           the
           antiquity
           of
           infant-baptism
           is
           most
           inconsiderate
           ,
           there
           being
           nothing
           in
           
             Ignatius
             ,
             Clemens
             Alexandrinus
             ,
             Eusebius
             ,
             Epiphanius
             ,
          
           and
           other
           the
           most
           approved
           Histories
           and
           Authors
           ,
           for
           his
           assertion
           .
           And
           for
           those
           be
           brings
           ,
           the
           highest
           is
           Pope
           Hyginus
           ,
           whose
           words
           he
           alleged
           out
           of
           his
           Decree
           ,
           which
           I
           conceived
           had
           been
           in
           his
           Epistle
           decretal
           ,
           judged
           to
           be
           counterfeit
           ,
           but
           Mr.
           B.
           in
           his
           
             Praefestinant
             is
             morator
          
           lets
           fly
           at
           me
           Sect.
           3.
           for
           my
           mistake
           .
           I
           confess
           I
           have
           not
           
             Blondellus
             ,
             Surius
             ,
             Nicolinus
             ,
             Crab
             ,
             Binius
             ,
             Gratian
          
           ;
           but
           
             Osiander
             Epit.
             Hist.
             Eccl.
             Cent.
          
           2.
           l.
           2.
           c.
           5.
           saith
           ,
           
             Reliqua
             Decreta
             ,
             quae
             huic
             Episcopo
             tribuuntur
             ,
             ex
             Gratiano
             ad
             verbum
             (
             quia
             prolixa
             non
             sunt
             )
             referemus
             .
          
           And
           then
           sets
           down
           five
           Decrees
           ,
           on
           the
           second
           of
           which
           he
           notes
           thus
           ,
           
             Ex
             hoc
             decreto
             el●●et
             vanit
             as
             harum
             constitutionum
             ;
             &
             quod
             falsò
             prioribus
             Episcopis
             Romanis
             tribuantur
             .
             Quis
             enim
             credat
             ?
             &c.
             Quare
             manifestum
             est
             haec
             Decreta
             longo
             tempore
             post
             Hyginum
             facta
             ,
             &
             in
             Ecclesiam
             Dei
             ,
             jam
             superstitionibus
             Pontificiis
             contaminatam
             ,
             introducta
             esse
             .
             Hujus
             farinae
             sunt
             &
             proximè
             sequentia
             Decreta
             ,
             de
             rebus
             frivolis
             edita
             ,
          
           of
           which
           the
           last
           is
           ,
           
             In
             catechismo
             ,
             &
             in
             baptismo
             ,
             &
             in
             confirmatione
             unus
             p●trinus
             fieri
             potest
             ,
             si
             necessit
             as
             cogat
             ,
             non
             est
             tamen
             consuetudo
             Romana
             :
             sed
             per
             singulos
             (
             astus
             )
             singula
             suscipiunt
             .
          
           Whereby
           the
           Reader
           may
           perceive
           the
           Decree
           to
           be
           but
           a
           forgery
           ,
           and
           that
           if
           it
           were
           true
           ,
           yet
           it
           doth
           not
           mention
           the
           baptizing
           of
           infants
           ,
           sith
           Gossips
           were
           at
           the
           Baptism
           of
           elder
           persons
           ,
           (
           though
           Dr.
           Hammond
           say
           in
           his
           
           Letter
           ,
           pag.
           214.
           
           Godfathers
           have
           place
           onely
           in
           baptizing
           of
           Children
           )
           as
           may
           be
           made
           appear
           by
           instances
           at
           the
           baptizing
           of
           some
           S●xon
           Kings
           ,
           and
           otherwise
           ,
           and
           the
           Decree
           it self
           ,
           putting
           a
           Gossip
           in
           Catechism
           before
           a
           Gossip
           in
           Baptism
           ,
           
           makes
           it
           probable
           not
           to
           be
           meant
           of
           a
           Gossip
           to
           an
           infant
           baptized
           .
           And
           lest
           it
           be
           thought
           Osiander
           is
           alone
           ,
           I
           will
           adjoyn
           the
           words
           of
           Mr.
           
             Fox
             ,
             Acts
             and
             Monuments
             first
             book
             at
             the
             year
          
           175.
           
           
             The
             like
          
           (
           that
           Telesphorus
           made
           them
           not
           )
           
             is
             to
             be
             thought
             also
             of
             the
             rest
             ,
             not
             onely
             his
             Constitutions
             ;
             but
             also
             of
             the
             other
             ancient
             Biships
             and
             Martyrs
             ,
             which
             followed
             after
             him
             ,
             as
             of
          
           Hyginus
           anno
           142.
           
             who
             succeeding
             him
             ,
             and
             dying
             also
             a
             Martyr
             ,
             as
          
           Volateranus
           lib.
           22.
           
             declareth
             ,
             is
             said
             or
             rather
             feigned
             to
             bring
             in
             the
             cream
             ,
             one
             Godfather
             and
             Godmother
             in
             Baptism
             ,
             to
             ordain
             the
             dedication
             of
             Churches
             :
             when
             as
             in
             his
             time
             so
             far
             it
             was
             off
             ,
             that
             any
             solemn
             Churches
             were
             standing
             in
          
           Rome
           ,
           
             that
             unneth
             the
             Christians
             could
             safely
             convent
             in
             their
             own
             houses
             .
             Likewise
             the
             distincting
             the
             orders
             of
             Metropolitans
             ,
             Bishops
             ,
             and
             other
             degrees
             ,
             savour
             nothing
             less
             than
             of
             that
             time
             .
          
           Doctor
           Prideaux
           ,
           one
           of
           Mr.
           Bs.
           own
           Authors
           for
           this
           Decree
           of
           Pope
           Hyginus
           about
           Gossips
           ,
           though
           he
           make
           mention
           of
           it
           where
           he
           speaks
           of
           that
           Pope
           ,
           
             Compend
             .
             of
             History
             ,
             cap.
          
           7.
           
           Sect.
           3.
           interr
           .
           7.
           yet
           after
           ,
           among
           many
           of
           his
           inquiries
           ,
           this
           is
           the
           third
           ,
           
             Whether
             it
             be
             likely
             that
             these
             religious
             Popes
             in
             such
             extreme
             persecutions
             had
             liberty
             or
             list
             to
             think
             on
             making
             Cardinals
             or
             Gossips
             ,
             and
             introduce
             a
             rabble
             of
             beggarly
             Ceremonies
             .
          
           And
           though
           I
           were
           mistaken
           in
           calling
           that
           decree
           of
           Hyginus
           the
           Decree
           in
           the
           Epistle
           ,
           yet
           I
           think
           the
           Authors
           which
           censured
           the
           decretal
           Epistles
           did
           comprehend
           the
           Decrees
           ascribed
           to
           those
           first
           Popes
           among
           those
           forged
           Writings
           under
           that
           name
           .
           However
           ,
           what
           I
           have
           produced
           is
           enough
           to
           justifie
           my
           speeches
           in
           my
           Praecursor
           ,
           that
           the
           Decree
           ascribed
           to
           Pope
           Hyginus
           about
           Gossips
           ,
           is
           so
           manifest
           a
           forgery
           ,
           that
           I
           could
           hardly
           have
           imagined
           any
           learned
           Protestant
           would
           ever
           have
           alleged
           so
           notoriously
           forged
           a
           writing
           :
           so
           that
           I
           need
           not
           answer
           Mr.
           Bs.
           allegation
           of
           this
           testimony
           ,
           
             as
             by
             currant
             consent
             of
             Historians
             assuring
             us
             that
          
           Hyginus
           
             Bishop
             of
          
           Rome
           
             did
             first
             ordain
             Godfathers
             and
             Godmothers
             at
             the
             baptizing
             of
             infants
             ,
             and
             his
             questions
             thereon
             ,
             but
             by
             telling
             him
             he
             hath
             reason
             to
             be
             ashamed
             of
             abusing
             men
             with
             this
             forgery
             after
             so
             much
             eviction
             of
             it
             by
             learned
             men
             ,
             being
             more
             like
             a
             brazen
             faced
             allegation
             ,
             than
             that
             he
             so
             censures
             me
             for
             without
             cause
             .
          
           The
           next
           of
           his
           allegations
           is
           
             Justin
             Martyr
          
           ,
           from
           whom
           besides
           the
           bastard
           writing
           of
           
             Questions
             and
             Answers
             ad
             orthodoxos
          
           ,
           all
           the
           rest
           alleged
           ,
           pag.
           156.
           
           by
           Mr.
           B.
           is
           manifestly
           impertinent
           ,
           and
           his
           genuine
           writing
           yields
           a
           good
           evidence
           against
           the
           use
           of
           infant-baptism
           ,
           as
           unknown
           to
           him
           ,
           as
           may
           appear
           by
           what
           is
           said
           before
           .
           Mr.
           B.
           in
           his
           
             Praefestinantis
             morator
          
           ,
           says
           Sect.
           3.
           
           
             Seeing
             you
             deny
             nothing
             in
          
           Justin
           Martyrs
           
             words
             ,
             you
             must
             yield
             that
             it
             was
             known
             to
             Mothers
             that
             their
             infants
             were
             of
             Gods
             kingdom
             ,
             and
             then
             certainly
             they
             were
             Church-members
             ,
             and
             known
             Disciples
             or
             Christians
             .
          
           To
           which
           I
           reply
           ,
           that
           I
           have
           not
           
             Justin
             Martyr
          
           now
           by
           me
           ,
           and
           do
           doubt
           whether
           in
           that
           passage
           of
           the
           
             Epistle
             ad
             Zenam
             &
             Serenum
          
           ,
           he
           did
           mean
           infants
           ,
           sith
           the
           term
           is
           [
           children
           ]
           which
           may
           be
           meant
           of
           persons
           who
           are
           come
           to
           some
           age
           capable
           of
           understanding
           ;
           and
           if
           the
           words
           be
           meant
           of
           infants
           ,
           yet
           it
           may
           be
           very
           well
           conceived
           that
           the
           meaning
           is
           ,
           that
           
             of
             such
             is
             the
             Kingdom
             of
             Heaven
             ,
          
           that
           is
           the
           Kingdom
           of
           Glory
           ,
           and
           that
           not
           in
           respect
           of
           their
           present
           ,
           but
           future
           estate
           ,
           as
           when
           it
           is
           said
           ,
           Matth.
           5.
           10.
           
           
             Blessed
             are
             they
             which
             are
             persecuted
             for
             righteousness
             sake
             ,
             for
             theirs
             is
             the
             Kingdom
             of
             Heaven
          
           ;
           that
           is
           ,
           they
           shall
           
             have
             a
             great
             reward
             in
             Heaven
             ,
             vers
             .
          
           12.
           
           And
           then
           it
           neither
           proves
           their
           present
           being
           of
           Gods
           visible
           Kingdom
           ,
           nor
           that
           they
           were
           Church-members
           ,
           and
           known
           Disciples
           or
           Christians
           ,
           and
           to
           be
           baptized
           .
           This
           testimony
           for
           the
           antiquity
           of
           infant-baptism
           I
           remember
           not
           alleged
           by
           any
           before
           Mr.
           B.
           and
           therefore
           besides
           the
           impertinency
           of
           the
           words
           ,
           as
           he
           himself
           allegeth
           them
           ,
           I
           see
           no
           need
           to
           search
           any
           further
           into
           it
           .
           His
           allegation
           ,
           pag.
           154.
           out
           of
           Iraeneus
           is
           impertinent
           ,
           wherein
           besides
           other
           frivolous
           inferences
           out
           of
           his
           words
           he
           tels
           us
           ,
           that
           Irenaeus
           
             cannot
             mean
             by
             sanctifying
             ,
             internal
             real
             sanctifying
             onely
             ,
             for
             then
             according
             to
             their
             exposition
             of
          
           Renascuntur
           ,
           
             it
             should
             be
             but
             Tautology
          
           ,
           q.
           d.
           [
           
             He
             sanctifieth
             all
             that
             are
             sanctified
             or
             new
             born
          
           ]
           whereas
           had
           he
           heeded
           these
           words
           set
           down
           by
           himself
           ,
           this
           imagined
           Tautology
           had
           been
           seen
           to
           be
           his
           meer
           mistake
           ;
           for
           his
           words
           are
           ,
           
             Omnes
             venit
             per
             semet
             ipsum
             salvare
             ,
             He
             came
             to
             save
             men
             of
             all
             ages
             ,
          
           as
           Dr.
           Hammond
           renders
           it
           ,
           not
           as
           Mr.
           
             B.
             He
             sanctifieth
             all
             that
             are
             sanctified
             .
          
           And
           yet
           if
           they
           had
           been
           thus
           ,
           he
           sanctifieth
           by
           himself
           all
           that
           are
           born
           again
           or
           sanctified
           by
           him
           ,
           it
           had
           not
           been
           a
           Tautology
           ,
           sith
           it
           is
           manifest
           that
           Irenaeus
           by
           [
           
             per
             semetipsum
          
           ]
           meant
           by
           the
           patern
           or
           example
           of
           his
           own
           age
           ,
           and
           then
           it
           is
           no
           Tautology
           ,
           but
           hath
           this
           plain
           sense
           ,
           that
           all
           that
           are
           sanctified
           by
           Christ
           ,
           he
           came
           to
           sanctifie
           them
           by
           the
           patern
           
           or
           example
           of
           his
           own
           age
           ,
           and
           therefore
           lived
           in
           every
           age
           of
           a
           man
           ,
           which
           is
           the
           purport
           of
           Irenaeus
           his
           discourse
           in
           that
           place
           ,
           which
           is
           by
           all
           sorts
           of
           writers
           censured
           as
           his
           mistake
           Having
           said
           so
           much
           of
           Mr.
           Bs.
           mistakes
           ,
           and
           thereby
           sufficiently
           shewed
           that
           no
           writer
           in
           the
           two
           first
           Centuries
           mentions
           infant-baptism
           ,
           and
           therefore
           Mr.
           Bs.
           speech
           is
           most
           false
           ,
           
             that
             he
             shall
             easily
             prove
             that
             infant-baptism
             was
             used
             in
             the
             Church
             as
             high
             as
             the
             Apostles
             days
             ,
             as
             there
             is
             any
             sufficient
             history
             extant
             to
             inform
             us
             ,
          
           I
           leave
           the
           examining
           of
           the
           testimonies
           for
           baptizing
           of
           infants
           ,
           or
           against
           them
           ,
           till
           I
           have
           finished
           the
           review
           of
           the
           dispute
           from
           Scripture
           testimonies
           ,
           and
           then
           I
           intend
           not
           onely
           to
           examine
           what
           Mr.
           B.
           hath
           scribled
           in
           his
           
             Plain
             Scripure
             Proof
             ,
             &c.
             part
             .
          
           2.
           chap.
           15.
           and
           in
           his
           
             Praefestinantis
             morator
             ,
             Sect.
          
           3.
           but
           also
           what
           Mr.
           Ms.
           friend
           Dr.
           Young
           (
           as
           I
           am
           informed
           )
           and
           what
           Dr.
           Hammond
           (
           men
           better
           acquainted
           with
           the
           writings
           of
           the
           Ancients
           than
           Mr.
           B.
           or
           Mr.
           Bl.
           )
           have
           said
           about
           the
           antiquity
           of
           infant-baptism
           ,
           and
           do
           no
           whit
           doubt
           but
           that
           I
           shall
           with
           the
           Lords
           assistance
           make
           good
           the
           assertions
           of
           the
           first
           part
           of
           my
           Examen
           ,
           that
           First
           ,
           infant-baptism
           is
           not
           so
           ancient
           as
           is
           pre
           ended
           ;
           Secondly
           ,
           that
           as
           it
           is
           now
           taught
           it
           is
           a
           late
           innovation
           ,
           meaning
           as
           it
           is
           taught
           by
           the
           Assembly
           ,
           Mr.
           M.
           and
           the
           reformed
           Churches
           called
           Calvinists
           .
           As
           for
           Mr.
           Bs.
           assertion
           ,
           that
           
             he
             should
             easily
             prove
             that
             the
             deferring
             of
             Baptism
             came
             in
             with
             the
             rest
             of
             Popery
             upon
             popish
             or
             heretical
             grounds
             ,
          
           if
           he
           mean
           the
           deferring
           it
           till
           a
           person
           were
           catechized
           and
           of
           years
           sufficient
           to
           answer
           by
           himself
           to
           the
           three
           questions
           ,
           about
           Repentance
           ,
           Faith
           ,
           and
           Obedience
           ,
           which
           were
           still
           put
           to
           the
           baptized
           ,
           it
           is
           not
           onely
           vain
           and
           inconsiderate
           ,
           but
           notoriously
           false
           ,
           it
           being
           the
           constant
           order
           of
           the
           Church
           to
           baptize
           after
           catechising
           ,
           and
           the
           baptizing
           of
           infants
           onely
           an
           exception
           from
           the
           common
           rule
           and
           order
           ,
           in
           case
           of
           danger
           of
           death
           ,
           till
           after
           Angustines
           days
           ,
           who
           flourished
           in
           the
           fifth
           Century
           .
           The
           grounds
           on
           which
           Tertullian
           and
           
             Gregory
             Nazianzen
          
           did
           perswade
           the
           delaying
           of
           Baptism
           ,
           were
           neither
           popish
           nor
           heretical
           ,
           as
           their
           words
           alleged
           in
           my
           
             Exercit.
             Sect.
          
           22.
           shew
           .
           But
           on
           the
           contrary
           ,
           the
           hastening
           of
           infant-baptism
           manifestly
           appears
           by
           the
           words
           of
           Tertullian
           ,
           and
           
             Gregory
             Nazianzen
          
           ,
           alleged
           there
           ,
           and
           of
           ●yrian
           ,
           and
           Augustine
           ,
           together
           with
           the
           relations
           of
           
             Gregory
             Nazianzens
          
           and
           Austins
           Baptism
           alleged
           in
           
           my
           
             Examen
             ,
             Part.
          
           1.
           
           Sect.
           7
           ,
           8.
           to
           have
           come
           from
           the
           popish
           conceit
           ,
           that
           without
           Baptism
           infants
           could
           not
           come
           to
           Gods
           Kingdom
           ,
           or
           were
           damned
           .
           I
           deny
           not
           ,
           deferring
           of
           Baptism
           to
           have
           been
           an
           abuse
           upon
           sundry
           misconceits
           set
           down
           in
           Mr.
           
             Ms.
             Defence
             ,
             pag.
          
           22
           ,
           23
           ,
           24
           ,
           25.
           but
           not
           one
           of
           them
           popish
           ,
           except
           that
           of
           washing
           away
           sins
           by
           it
           ,
           which
           was
           the
           very
           ground
           of
           hastening
           infant-baptism
           ,
           as
           appears
           from
           the
           passages
           forenamed
           by
           me
           .
           That
           which
           made
           persons
           of
           years
           defer
           their
           own
           Baptism
           ,
           made
           them
           hasten
           the
           Baptism
           of
           their
           infants
           .
        
         
           Whereas
           Mr.
           B.
           would
           have
           Mr.
           
             Cradocks
             Gospel
             Liberty
             read
          
           ,
           I
           have
           read
           it
           ,
           and
           do
           finde
           that
           neither
           in
           his
           second
           
             part
             ,
             chap.
          
           12.
           nor
           here
           ,
           Mr.
           Cradock
           is
           well
           used
           by
           Mr.
           B.
           Mr.
           
             Cradock
             pag.
          
           114.
           counts
           the
           custome
           of
           the
           Church
           the
           weakest
           rule
           to
           discern
           by
           ,
           and
           then
           onely
           he
           leaves
           Christians
           to
           it
           ,
           when
           there
           is
           no
           other
           light
           to
           go
           forward
           .
           Mr.
           B.
           himself
           pag.
           302.
           concludes
           against
           Mr.
           Bedford
           ,
           that
           in
           
             so
             material
             a
             thing
             as
             infant-baptism
             ,
             to
             hold
             Traditions
             Apostolical
             ,
             not
             contrary
             to
             Scripture-custome
             ,
             or
             which
             may
             not
             be
             confirmed
             from
             Scripture
             ,
             as
             our
             rule
             ,
             is
             prejudicial
             to
             Scripture
             ,
             and
             a
             complying
             with
             Papists
             .
          
           Besides
           ,
           I
           need
           not
           say
           anymore
           than
           Mr.
           B.
           there
           saith
           about
           the
           uncertainty
           of
           Traditions
           unwritten
           ,
           and
           customes
           of
           the
           Ancients
           ,
           which
           may
           serve
           for
           the
           present
           till
           a
           fuller
           answer
           be
           made
           to
           that
           calumniating
           question
           in
           his
           
             Praefestinantis
             morator
             ,
             Sect.
          
           3.
           
           
             Do
             not
             you
             care
             to
             smite
             through
             Christianity
             ,
             so
             you
             may
             bring
             down
             infant-baptism
             ?
          
           which
           he
           hath
           as
           much
           need
           to
           answer
           as
           my self
           ;
           for
           he
           shews
           pag.
           303.
           by
           the
           uncertainty
           about
           Easter
           ,
           the
           mistake
           of
           Irenaeus
           about
           Christs
           age
           ,
           how
           uncertain
           the
           relations
           of
           the
           Ancients
           are
           about
           things
           not
           set
           down
           in
           Scripture
           .
           And
           for
           the
           customes
           of
           Christians
           an
           
           Age
           or
           two
           after
           the
           Apostles
           ,
           Writers
           do
           shew
           many
           corrupt
           customes
           came
           in
           about
           
             Easter
             ,
             Lent
          
           ,
           Infant-communion
           ,
           sending
           the
           Communion
           to
           the
           absent
           ,
           mingling
           Water
           with
           Wine
           ,
           Monastick
           profession
           ,
           honoring
           of
           Martyrs
           ;
           about
           Baptism
           ,
           giving
           Milk
           and
           Honey
           to
           the
           baptized
           ,
           anointing
           them
           ,
           the
           use
           of
           the
           sign
           of
           the
           Cross
           ,
           which
           grew
           to
           a
           very
           great
           number
           in
           Augustines
           time
           so
           as
           that
           in
           his
           119.
           
           Epistle
           to
           Januarius
           ,
           he
           complained
           ,
           as
           is
           before
           mentioned
           ,
           and
           yet
           they
           increased
           after
           in
           the
           heighth
           of
           Popery
           ,
           by
           reason
           of
           the
           
           innumerable
           company
           of
           humane
           Ceremonies
           ,
           insomuch
           as
           that
           the
           pure
           worship
           and
           truth
           of
           the
           Gospel
           was
           shadowed
           so
           much
           ,
           as
           that
           for
           the
           abundance
           of
           such
           leavs
           ,
           the
           fruit
           of
           the
           Gospel-worship
           and
           doctrine
           was
           very
           little
           or
           scarce
           discernible
           ,
           and
           Christian
           Religion
           was
           almost
           wholly
           placed
           in
           those
           Ceremonies
           .
           And
           therefore
           however
           there
           
             were
             weight
             in
             that
             argument
             of
             the
             Apostle
             ,
             we
             have
             no
             such
             custome
             ,
             nor
             the
             Churches
             of
             God
          
           of
           those
           times
           ,
           yet
           especially
           in
           matters
           of
           Ceremonies
           and
           positive
           worship
           the
           former
           after
           the
           Apostles
           days
           ,
           much
           less
           the
           present
           customes
           of
           the
           holiest
           Saints
           and
           Churches
           should
           not
           be
           of
           any
           great
           weight
           in
           cases
           controverted
           ,
           except
           when
           they
           serve
           to
           expound
           some
           passages
           of
           the
           Scripture
           that
           are
           cleared
           by
           them
           .
           Yet
           this
           will
           no
           whit
           infringe
           the
           validity
           of
           the
           testimony
           of
           the
           Ancients
           about
           the
           canonical
           books
           ,
           or
           right
           readings
           of
           the
           Scripture
           ,
           no
           more
           than
           the
           discrediting
           of
           the
           Jewish
           Rabbins
           relations
           about
           their
           Traditions
           doth
           infringe
           their
           testimony
           about
           the
           books
           of
           the
           Old
           Testament
           ,
           though
           Mr.
           B.
           in
           his
           
             Praefestinantis
             morator
             ,
             Sect.
          
           3.
           would
           insinuate
           ,
           as
           if
           denying
           the
           certainty
           of
           Austins
           rule
           about
           Apostolical
           Traditions
           must
           infer
           an
           uncertainty
           about
           the
           canonical
           Scripture
           ,
           which
           shews
           his
           proness
           to
           calnmniate
           me
           ,
           and
           his
           inconsiderateness
           in
           not
           observing
           how
           this
           may
           be
           objected
           against
           his
           own
           speeches
           ,
           pag.
           303
           ,
           as
           well
           as
           mine
           .
           As
           for
           Mr
           ▪
           Bs.
           tenth
           Position
           ,
           though
           I
           grant
           it
           as
           it
           is
           set
           down
           ,
           yet
           in
           his
           amplyfying
           of
           it
           there
           are
           sundry
           things
           that
           need
           animadversions
           .
           1.
           
           That
           whereas
           he
           speaks
           of
           some
           ,
           that
           
             disclaim
             Reason
             because
             they
             require
             express
             words
             of
             Scripture
             ,
             and
             content
             not
             themselves
             with
             his
             supposed
             evident
             consequences
          
           ;
           he
           may
           know
           that
           I
           have
           often
           acknowledged
           consequences
           good
           proof
           from
           Scripture
           ,
           and
           if
           others
           do
           deny
           consequences
           ,
           I
           do
           imagine
           that
           if
           they
           were
           rightly
           understood
           ,
           it
           would
           appear
           that
           they
           deny
           onely
           such
           far-fetcht
           consequences
           as
           are
           used
           about
           infant-baptism
           ,
           resting
           upon
           such
           hypotheses
           as
           are
           taken
           for
           granted
           ,
           when
           they
           have
           need
           of
           proof
           ,
           or
           such
           consequences
           as
           are
           drawn
           from
           the
           rites
           of
           the
           Jews
           to
           the
           Sacraments
           of
           the
           New
           Testament
           ,
           which
           if
           it
           be
           their
           meaning
           ,
           Mr.
           Bs.
           censure
           of
           them
           
             as
             sensless
             ignorant
             wretches
          
           is
           too
           harsh
           and
           magisterial
           .
           2.
           
           To
           what
           he
           saith
           ,
           
             Will
             you
             allow
             of
             such
             an
             argument
             for
             infant-baptism
             as
             Christ
             brings
             for
             the
             Resurrection
             ?
          
           I
           answer
           for
           my
           
           self
           and
           the
           people
           of
           Bewdley
           ,
           to
           whom
           that
           speech
           was
           intended
           ,
           we
           will
           :
           but
           withall
           I
           say
           ,
           that
           in
           viewing
           of
           his
           book
           I
           discern
           nothing
           but
           Mr.
           Bs.
           vanity
           ,
           in
           imagining
           his
           arguments
           to
           be
           like
           Christs
           ,
           when
           upon
           trial
           they
           have
           little
           in
           them
           but
           superficial
           reasonings
           urged
           with
           much
           confidence
           and
           importunity
           upon
           mistakes
           ,
           and
           stuffed
           with
           impertinent
           Texts
           ,
           frivolous
           questions
           ,
           and
           childish
           wonderings
           ,
           fitted
           like
           things
           set
           in
           fields
           and
           gardens
           to
           fright
           birds
           ,
           to
           deter
           the
           shallow
           heads
           of
           this
           age
           from
           the
           truth
           ,
           who
           either
           have
           no
           minde
           ,
           or
           no
           ability
           to
           examine
           it
           scholastically
           .
           This
           is
           my
           judgment
           of
           it
           .
           Chap.
           2.
           
           After
           all
           his
           ten
           Positions
           ,
           Mr.
           B.
           hath
           three
           more
           Propositions
           ,
           the
           first
           about
           the
           difficulty
           of
           it
           ,
           in
           amplifying
           of
           which
           he
           confesseth
           
             the
             point
             of
             infant-baptism
             to
             be
             such
             ,
             as
             the
             most
             godly
             learned
             impartial
             Divines
             cannot
             agree
             in
             ,
             after
             all
             their
             writings
             ,
             disputing
             ,
             studying
             ,
             and
             praying
          
           ;
           which
           being
           true
           ,
           it
           is
           most
           unjust
           in
           Maresius
           that
           in
           his
           
             sixth
             question
             he
             makes
             the
             error
             of
             Anabaptists
             intolerable
             ,
          
           in
           Ministers
           ,
           that
           they
           will
           not
           permit
           such
           as
           deny
           infant-baptism
           to
           preach
           ,
           nor
           will
           either
           themselves
           hear
           them
           ,
           or
           pray
           with
           them
           ,
           or
           suffer
           their
           hearers
           ,
           but
           renounce
           communion
           with
           them
           ,
           and
           make
           separations
           from
           them
           ,
           and
           so
           shew
           themselves
           Schismaticks
           ,
           yea
           ,
           and
           in
           their
           Pulpits
           and
           Writings
           endeavour
           to
           make
           them
           odious
           ,
           exciting
           Magistrates
           to
           imprison
           ,
           expell
           ,
           and
           destroy
           them
           ;
           on
           the
           otherside
           the
           Parlament
           is
           justified
           in
           that
           speech
           of
           theirs
           in
           the
           Declaration
           Ordered
           March
           4.
           1647.
           to
           be
           published
           
             in
             answer
             to
             the
          
           Scots
           
             Commissioners
             Paper
             ,
             that
             the
             opinion
             against
             the
             baptism
             of
             Infants
             is
             such
             ,
             as
             wherein
             in
             former
             ages
             as
             well
             as
             this
             ,
             learned
             men
             have
             differed
             both
             in
             opinion
             and
             practice
             ,
             and
             that
             therein
             they
             held
             it
             fit
             that
             men
             should
             be
             convinced
             by
             the
             Word
             of
             God
             ,
             with
             gentleness
             and
             reason
             ,
             and
             not
             beaten
             out
             of
             it
             by
             force
             and
             violence
             .
          
           But
           Mr.
           B.
           hath
           another
           fling
           at
           my
           speech
           ,
           that
           it
           is
           an
           easie
           point
           ,
           and
           that
           the
           reason
           why
           so
           many
           Divines
           did
           not
           discern
           it
           ,
           was
           their
           wilfulness
           or
           negligence
           ,
           and
           this
           he
           imputes
           
             to
             want
             of
             humility
             ,
             modesty
             ,
             conscientiousness
             ,
             and
             that
             he
             should
             tremble
             to
             pass
             so
             high
             a
             censure
             ,
          
           forgetting
           what
           a
           heavy
           censure
           he
           had
           past
           before
           on
           others
           
             of
             discovering
             a
             seared
             conscience
             ▪
             either
             taking
             error
             for
             no
             sin
             ,
             or
             else
             daring
             to
             venture
             on
             sin
             without
             fear
             ,
             and
             betraying
             their
             own
             souls
             by
             their
             laziness
             ,
             p.
          
           6.
           
           
             Who
             should
             be
             Antipaedobaptists
             without
             reading
             ,
             and
             studying
             first
          
           
           
             some
             books
             there
             named
          
           ,
           calling
           others
           
             ignorant
             sensless
             wretches
          
           ,
           with
           much
           more
           of
           this
           kinde
           over
           all
           his
           book
           ,
           in
           which
           it
           is
           frequent
           with
           him
           to
           censure
           me
           ,
           my
           answers
           and
           speeches
           ,
           as
           if
           they
           shewed
           some
           fearfull
           spiritual
           judgment
           fallen
           on
           me
           ,
           when
           his
           own
           mistakes
           through
           heedlesness
           ,
           or
           uncharitableness
           ,
           are
           all
           the
           occasion
           of
           such
           a
           censure
           .
           But
           for
           my
           speech
           here
           ,
           I
           say
           still
           ,
           that
           I
           know
           not
           how
           to
           say
           otherwise
           ,
           and
           yet
           deprehend
           not
           any
           such
           pride
           ▪
           immodesty
           ,
           or
           want
           of
           conscientiousness
           in
           my
           speech
           ,
           nor
           any
           such
           high
           censure
           as
           he
           should
           tremble
           to
           pass
           ,
           but
           as
           humble
           and
           fair
           an
           answer
           as
           is
           to
           be
           given
           to
           the
           question
           .
           Godly
           ,
           learned
           ,
           and
           humble
           men
           have
           differed
           in
           the
           points
           of
           Prelacy
           ,
           Ceremonies
           ,
           Ordinances
           ,
           even
           in
           things
           that
           in
           themselves
           were
           easie
           to
           be
           discerned
           .
           What
           censure
           is
           easier
           than
           this
           ,
           when
           some
           of
           them
           have
           continued
           in
           an
           error
           easily
           discernible
           ,
           to
           say
           it
           hath
           been
           through
           wilfulness
           or
           negligence
           ?
           which
           things
           are
           incident
           to
           the
           best
           and
           ablest
           ,
           when
           they
           have
           a
           conceit
           of
           the
           point
           as
           of
           small
           moment
           ,
           specially
           in
           comparison
           of
           peace
           and
           unity
           ,
           when
           prejudice
           by
           education
           ,
           determinations
           of
           Councils
           ,
           Schools
           ,
           leading
           Writers
           ,
           Magistrates
           censures
           ,
           &c.
           prepossessing
           them
           ,
           draw
           them
           from
           examining
           it
           ,
           or
           if
           they
           do
           examine
           it
           ,
           makes
           them
           willing
           to
           satisfie
           themselves
           with
           imperfect
           and
           raw
           answers
           to
           their
           scruples
           ,
           and
           most
           of
           all
           ,
           when
           the
           loss
           of
           Preferment
           ,
           Friends
           ,
           Estate
           ,
           Liberty
           comes
           to
           be
           in
           question
           ,
           and
           pre-engagements
           make
           it
           grievous
           to
           retract
           .
           What
           I
           said
           of
           this
           is
           manifest
           by
           the
           instance
           I
           gave
           about
           Lutheran
           Consubstantiation
           ,
           which
           M.
           B.
           should
           have
           shewed
           not
           to
           be
           appositely
           brought
           ,
           and
           not
           carp
           and
           cavil
           at
           my
           words
           so
           often
           as
           he
           doth
           (
           though
           they
           were
           but
           in
           a
           speech
           in
           private
           conference
           )
           that
           he
           may
           paint
           me
           out
           in
           as
           ugly
           shape
           as
           he
           can
           ,
           specicially
           to
           those
           of
           Bewdley
           ,
           my
           dear
           Auditors
           heretofore
           ,
           but
           now
           causlesly
           by
           his
           affrightments
           estranged
           from
           me
           ;
           which
           if
           it
           be
           not
           a
           fruit
           of
           malevolence
           in
           him
           I
           know
           not
           what
           to
           call
           it
           .
           As
           for
           his
           talk
           of
           his
           
             own
             doubts
             and
             pains
             to
             resolve
             himself
             ,
             and
             the
             easiness
             and
             plainness
             of
             the
             grounds
             of
             it
             ,
          
           it
           satisfies
           not
           me
           ,
           but
           still
           I
           am
           suspitious
           of
           his
           negligence
           in
           not
           considering
           better
           many
           of
           those
           things
           he
           hath
           taken
           up
           .
           In
           which
           I
           am
           confirmed
           from
           his
           own
           confessions
           of
           prejudice
           ,
           unwillingness
           to
           be
           put
           on
           this
           business
           ,
           in
           that
           it
           diverted
           him
           from
           other
           enjoyments
           and
           studies
           ,
           and
           from
           his
           hasty
           printing
           ,
           his
           indistinct
           handling
           specially
           of
           
           his
           second
           argument
           ,
           never
           clearly
           opening
           his
           terms
           ,
           nor
           shewing
           the
           hypotheses
           on
           which
           he
           builds
           his
           
             second
             main
             argument
          
           ,
           his
           disorderly
           placing
           his
           proofs
           ,
           his
           heaping
           up
           impertinent
           Texts
           ,
           his
           mistakes
           of
           my
           answers
           ,
           his
           overly
           reading
           my
           writings
           out
           of
           contempt
           of
           them
           ,
           his
           frivolous
           questions
           ,
           and
           expostulations
           ,
           &c.
           
           And
           for
           his
           inference
           about
           my
           wilfulness
           or
           negligence
           ,
           it
           is
           but
           a
           further
           piece
           of
           petulancy
           to
           insinuate
           that
           of
           me
           ,
           in
           which
           my
           
             Apology
             ,
             Sect.
          
           4.
           might
           have
           undeceived
           him
           ,
           though
           it
           were
           not
           then
           so
           easie
           to
           discern
           that
           error
           as
           now
           ,
           after
           so
           much
           debating
           of
           it
           ,
           did
           not
           pride
           ,
           prejudice
           ,
           fear
           ,
           or
           some
           other
           partial
           affection
           hinder
           .
           And
           for
           Mr.
           Bs.
           conceit
           of
           his
           grounds
           ,
           though
           I
           neither
           finde
           
             them
             easie
             nor
             plain
          
           ,
           yet
           it
           is
           no
           marvel
           others
           discern
           not
           how
           infant-baptism
           can
           be
           inferred
           from
           them
           ,
           which
           can
           at
           most
           prove
           
             a
             reasonableness
             of
             the
             thing
          
           ,
           as
           Mr.
           
             Bedford
             ▪
          
           Dr.
           Field
           ,
           Dr.
           Hammond
           ,
           and
           others
           speak
           ,
           but
           not
           an
           institution
           of
           God
           ,
           which
           must
           be
           gathered
           from
           precept
           or
           example
           in
           the
           N.
           T.
           and
           can
           onely
           warrant
           our
           practice
           as
           the
           minde
           of
           God
           in
           meer
           positives
           about
           worship
           in
           the
           New
           Testament
           .
           In
           the
           explication
           of
           his
           second
           Proposition
           ,
           pag.
           10.
           he
           again
           objects
           my
           speech
           ,
           that
           Mr.
           Ms.
           Principle
           on
           which
           he
           establisheth
           his
           Proof
           from
           Circumcision
           for
           infant-baptism
           is
           one
           of
           the
           first
           condemned
           Heresies
           ,
           by
           which
           I
           meant
           that
           Proposition
           which
           he
           hath
           in
           his
           
             Sermon
             ,
             pag.
          
           35.
           that
           
             all
             Gods
             commands
             and
             institutions
             about
             the
             Sacraments
             of
             the
          
           Jews
           
             binde
             us
             as
             much
             as
             they
             did
             them
             ,
             in
             all
             things
             which
             belong
             to
             the
             substance
             of
             the
             Covenant
             ,
             and
             were
             not
             accidental
             to
             them
             ,
          
           in
           which
           thus
           much
           is
           maintained
           ,
           that
           some
           part
           of
           the
           command
           of
           Circumcision
           ,
           and
           the
           other
           Sacraments
           of
           the
           Jews
           ,
           binde
           us
           as
           much
           as
           they
           did
           the
           Jews
           ,
           which
           is
           expresly
           condemned
           ,
           Acts
           15.
           24.
           as
           
             subverting
             the
             souls
             of
             the
             Gentiles
             ,
          
           and
           is
           called
           ,
           
             the
             heresie
             of
             the
             false
             Apostles
             ,
          
           by
           the
           
             Century-writers
             ,
             Cent.
          
           1.
           lib.
           2.
           cap.
           5.
           and
           others
           condemn
           it
           under
           the
           title
           of
           Judaism
           .
           But
           then
           saith
           Mr.
           B.
           Mr.
           
             M.
             is
             an
             Heretick
             with
             me
             ,
             and
             all
             the
             Divines
             in
             the
             world
             that
             go
             his
             way
             .
          
           To
           which
           I
           answer
           ,
           This
           inference
           hath
           too
           much
           shew
           of
           Sycophancy
           ,
           being
           urged
           so
           often
           ,
           and
           to
           the
           People
           of
           Bewdly
           ,
           my
           quondam
           Auditors
           .
           For
           ,
           1.
           though
           I
           say
           that
           Doctrine
           is
           such
           an
           Heresie
           ,
           yet
           I
           do
           not
           say
           Mr.
           M.
           still
           holds
           it
           as
           his
           words
           did
           import
           ;
           yea
           ,
           I
           did
           acknowledg
           in
           my
           
             Apology
             ,
             pag.
          
           99.
           and
           in
           
           this
           writing
           Sect.
           2.
           that
           Mr.
           M.
           doth
           deny
           that
           
             we
             are
             tied
             to
             any
             practise
             of
             the
             ritual
             part
             ,
          
           which
           is
           indeed
           to
           retract
           his
           former
           speech
           in
           his
           Sermon
           .
           2.
           
           But
           were
           it
           tru
           that
           he
           did
           still
           hold
           it
           ,
           yet
           it
           would
           not
           follow
           ,
           that
           he
           were
           an
           Heretick
           with
           me
           .
           For
           ,
           1.
           
           I
           should
           not
           take
           him
           to
           be
           an
           Heretick
           that
           holds
           that
           Doctrine
           which
           is
           Heresie
           ,
           if
           it
           were
           not
           so
           directly
           ,
           but
           onely
           by
           consequence
           not
           heeded
           ,
           as
           this
           of
           his
           is
           .
           2.
           
           Nor
           do
           I
           take
           him
           to
           be
           an
           Heretick
           that
           doth
           hold
           that
           which
           is
           Heresie
           directly
           ,
           except
           he
           hold
           it
           in
           or
           with
           a
           party
           made
           to
           maintain
           it
           .
           And
           therefore
           I
           do
           once
           more
           protest
           against
           Mr.
           Bs.
           calumniatory
           inference
           ,
           and
           deny
           that
           I
           account
           Mr.
           M.
           an
           Heretick
           ,
           and
           yet
           I
           account
           still
           his
           Principle
           mentioned
           ,
           if
           it
           were
           held
           as
           the
           words
           in
           the
           Sermon
           did
           import
           ,
           to
           contain
           one
           of
           the
           first
           condemned
           Heresies
           ,
           to
           wit
           ,
           Judaism
           .
           To
           this
           calumny
           Mr.
           B.
           adds
           another
           .
           Because
           I
           used
           the
           words
           of
           the
           Apostle
           ,
           Acts
           20.
           26
           ,
           27.
           in
           a
           Sermon
           ,
           he
           from
           the
           report
           of
           his
           Notary
           ,
           and
           a
           multitude
           of
           my
           Auditors
           ,
           likely
           his
           tale
           tellers
           ,
           without
           sending
           to
           me
           about
           the
           truth
           of
           it
           ,
           prints
           what
           he
           received
           from
           them
           ,
           and
           thence
           infers
           ,
           
             that
             the
             baptizing
             of
             persons
             of
             years
             ,
             notwithstanding
             their
             infant-baptism
             ,
             is
             taken
             by
             me
             for
             a
             fundamental
             point
             ,
             which
             the
             salvation
             or
             damnation
             of
             men
             doth
             necessarily
             depend
             on
             .
             Or
             what
             I
             meant
             to
             say
             [
             their
             bloud
             be
             on
             their
             own
             heads
             ]
             he
             knows
             not
             .
             And
             yet
             he
             conceives
             me
             to
             contradict
             my self
             when
             I
             blame
             the
             Papists
             for
             making
             baptism
             of
             necessity
             to
             salvation
             .
          
        
         
           To
           which
           I
           reply
           ,
           that
           herein
           Mr.
           B.
           shews
           his
           inconsiderateness
           ,
           or
           his
           minde
           to
           calumniate
           ,
           or
           both
           .
           For
           ,
           1.
           he
           might
           have
           interpreted
           my
           words
           ,
           as
           I
           think
           when
           I
           spake
           them
           they
           were
           meant
           ,
           in
           reference
           to
           other
           duties
           which
           I
           had
           taught
           them
           ,
           with
           that
           of
           Baptism
           .
           2.
           
           If
           it
           were
           meant
           particularly
           of
           Baptism
           ,
           yet
           the
           threatning
           I
           conceive
           was
           not
           to
           the
           bare
           omission
           ,
           but
           to
           the
           omission
           joyned
           with
           opposition
           .
           3.
           
           I
           am
           sure
           ,
           if
           I
           did
           threaten
           ,
           their
           bloud
           should
           be
           on
           their
           head
           for
           omission
           of
           Baptism
           ,
           it
           was
           not
           simply
           or
           barely
           for
           the
           omission
           ,
           but
           for
           the
           omission
           after
           teaching
           ,
           and
           upon
           supposition
           of
           conviction
           ,
           by
           it
           of
           their
           duty
           ▪
           And
           this
           I
           think
           Mr.
           B.
           doth
           not
           stick
           to
           do
           to
           his
           hearers
           ,
           in
           case
           after
           teaching
           and
           supposed
           conviction
           by
           it
           ,
           they
           practise
           not
           a
           duty
           ,
           though
           non-fundamental
           ,
           as
           suppose
           reproving
           of
           their
           neighbours
           .
           For
           then
           they
           live
           presumptuously
           in
           sin
           ,
           and
           such
           sinning
           consists
           not
           
           with
           sincerity
           and
           truth
           of
           Regeneration
           .
           And
           yet
           this
           doth
           not
           suppose
           the
           point
           in
           it self
           fundamental
           ,
           that
           is
           ,
           such
           as
           the
           meer
           ignorance
           of
           it
           ,
           or
           the
           bare
           omission
           of
           it
           doth
           damn
           a
           person
           ,
           or
           exclude
           out
           of
           the
           kingdom
           of
           God
           :
           in
           which
           sense
           I
           blame
           the
           Papists
           for
           maintaining
           a
           necessity
           of
           an
           infants
           being
           baptized
           to
           its
           entering
           into
           the
           kingdom
           of
           Heaven
           .
        
         
           But
           Mr.
           
             B.
             doth
             not
             think
             God
             lays
             so
             great
             a
             stress
             on
             this
             point
             ,
             as
             I
             and
             others
             do
             .
          
        
         
           Answ.
           That
           which
           I
           hold
           is
           this
           ,
           1.
           that
           Baptism
           with
           Water
           is
           an
           Ordinance
           of
           Christ
           that
           bindes
           Christians
           now
           as
           well
           as
           in
           the
           Apostles
           days
           ,
           Mat.
           28.
           19.
           
           Mark
           16.
           15
           ,
           16.
           
           Act.
           2.
           38.
           
           &
           10.
           47
           ,
           48.
           
           Ephes.
           4.
           5.
           
           And
           I
           detest
           the
           audacious
           impiety
           of
           Socinians
           ,
           and
           those
           in
           our
           days
           ,
           who
           count
           themselves
           above
           Ordinances
           ,
           that
           is
           as
           Mr.
           B.
           well
           interprets
           it
           ,
           
             Plain
             Scripture
             Proof
             ,
             &c.
             pag.
          
           24.
           
             above
             obedience
             to
             God
             ,
             and
             so
             Gods
             ,
          
           as
           being
           one
           of
           the
           most
           palpable
           delusions
           of
           unsound
           men
           in
           our
           days
           ,
           who
           place
           their
           perfection
           in
           a
           manifest
           disobedience
           to
           Christs
           appointment
           ,
           and
           some
           of
           them
           in
           an
           Antichristian
           presumption
           ,
           as
           if
           they
           sate
           in
           the
           Temple
           of
           God
           ,
           and
           shewed
           themselves
           as
           God
           ,
           do
           most
           arrogantly
           of
           their
           own
           heads
           ,
           without
           any
           allowance
           of
           God
           ,
           make
           void
           the
           express
           prime
           Ordinance
           of
           the
           Lord
           Jesus
           Christ
           ,
           calling
           it
           a
           low
           dispensation
           ,
           &c.
           
           I
           hope
           I
           shall
           have
           liberty
           hereafter
           to
           shew
           the
           frivolous
           allegations
           and
           pretences
           of
           these
           men
           .
           In
           the
           mean
           time
           they
           may
           see
           what
           Mr.
           Laurence
           ,
           Mr.
           Bartlet
           ,
           M.
           
             B.
             pag.
          
           341.
           of
           this
           his
           Book
           ,
           have
           written
           for
           these
           Ordinances
           .
           2.
           
           I
           hold
           that
           every
           Minister
           of
           the
           Gospel
           is
           bound
           ,
           as
           to
           preach
           the
           Gospel
           ,
           so
           to
           baptize
           those
           that
           are
           made
           Disciples
           ,
           Matth.
           28.
           19.
           3.
           
           That
           every
           believing
           Christian
           is
           by
           necessity
           of
           precept
           tied
           to
           be
           baptized
           ,
           that
           is
           ,
           dipped
           in
           water
           ,
           in
           testimony
           of
           his
           profession
           of
           Christ
           his
           Lord
           ,
           
           upon
           his
           being
           made
           a
           Disciple
           of
           Christ
           ,
           Mat.
           28.
           19.
           
           Mark
           16.
           15
           ,
           16.
           
           Acts
           2.
           38.
           
           &
           22.
           16.
           4.
           
           That
           this
           is
           ordinarily
           where
           and
           when
           it
           may
           be
           had
           without
           unmercifulness
           ,
           defect
           of
           water
           ,
           or
           some
           other
           like
           reason
           ,
           a
           necessary
           means
           of
           salvation
           ,
           Mark
           16.
           16.
           1
           
           Pet.
           3.
           21.
           
           Tit.
           3.
           4
           ,
           5.
           
           Eph.
           4.
           4
           ,
           5.
           5.
           
           That
           infant-baptism
           is
           not
           the
           performance
           of
           the
           duty
           of
           being
           
           baptized
           according
           to
           Christs
           appointment
           .
           6.
           
           That
           in
           a
           regular
           and
           orderly
           way
           ,
           persons
           ,
           notwithstanding
           their
           pretended
           infant-baptism
           ,
           are
           not
           to
           be
           admitted
           to
           the
           Lords
           Supper
           till
           they
           be
           baptized
           upon
           profession
           of
           their
           faith
           in
           Christ
           ,
           Acts
           2.
           41
           ,
           42
           1
           Cor.
           10.
           2
           ,
           3
           ,
           4.
           
           &
           12.
           13.
           
           These
           things
           I
           may
           hereafter
           have
           opportunity
           to
           debate
           more
           fully
           .
           As
           for
           that
           which
           Mr.
           B.
           saith
           ,
           pag.
           10
           ,
           11.
           
           It
           doth
           no
           whit
           overthrow
           this
           necessity
           which
           I
           assert
           ,
           but
           rather
           confirm
           it
           :
           For
           
             Gods
             freeing
             us
             from
             the
             great
             burden
             of
             Jewishrites
          
           makes
           it
           the
           rather
           necessary
           for
           us
           to
           obey
           Christs
           appointment
           in
           those
           few
           Sacraments
           he
           hath
           ordained
           ,
           which
           Mr.
           B.
           truly
           saith
           ,
           
             As
             they
             are
             duties
             they
             are
             great
             ,
             and
             so
             in
             themselves
             considered
             ,
             and
             not
             onely
             in
             respect
             of
             the
             consequences
             of
             them
             .
          
           And
           he
           saith
           truly
           ,
           pag.
           11.
           
           
             All
             Christs
             commands
             must
             be
             obeyed
             ,
             both
             great
             and
             small
             ,
             so
             far
             as
             we
             know
             them
             .
          
           Yea
           ,
           Mr.
           
             B.
             Scripture
             proof
             ,
             pag.
          
           342.
           saith
           ,
           
             Baptism
             with
             Water
             is
             Heb.
          
           6.
           2.
           
             reckoned
             among
             the
             foundations
             or
             principles
             which
             are
             of
             standing
             use
             ,
             and
             therefore
             it
             is
             so
             it self
             .
          
           Nor
           is
           his
           interpretation
           right
           ,
           
             that
             the
             things
             ascribed
             to
             Baptism
             are
             ascribed
             to
             it
             without
             the
             external
             washing
             .
          
           In
           all
           these
           places
           ,
           Rom.
           6.
           3
           ,
           4.
           1
           
           Cor.
           12.
           13.
           
           Gal.
           3.
           27.
           
           Ephes.
           5.
           26
           ,
           27.
           1
           
           Peter
           3.
           21.
           the
           outward
           use
           of
           Water
           is
           expressed
           ,
           though
           the
           things
           ascribed
           to
           it
           do
           presuppose
           something
           more
           ,
           as
           he
           himself
           allegeth
           them
           ,
           pag.
           342.
           which
           is
           the
           meaning
           of
           that
           speech
           ,
           1
           Pet
           ,
           3.
           21.
           
           
             Not
             the
             putting
             away
             of
             the
             filthiness
             of
             the
             flesh
             ,
          
           that
           is
           ,
           not
           it
           onely
           ,
           but
           
             the
             answer
             of
             a
             good
             conscience
             towards
             God
          
           joyned
           with
           it
           .
           And
           whereas
           Mr.
           B.
           tell
           us
           ,
           
             that
             we
             shall
             never
             be
             able
             to
             justifie
             it
             ,
             if
             we
             lay
             out
             the
             hundredth
             part
             ,
             or
             perhaps
             the
             thousand
             part
             of
             our
             time
             ,
             study
             ,
             talk
             or
             zeal
             upon
             this
             question
             ,
          
           I
           confess
           this
           may
           be
           true
           at
           some
           times
           ,
           in
           some
           persons
           :
           but
           if
           other
           tenets
           be
           clear
           ,
           and
           other
           duties
           not
           neglected
           ,
           and
           this
           becomes
           a
           doubt
           of
           conscience
           ,
           and
           fals
           into
           frequent
           practice
           ,
           so
           as
           that
           it
           concerns
           them
           much
           for
           themselves
           ,
           people
           ,
           and
           little
           ones
           to
           be
           resolved
           in
           it
           ,
           else
           they
           shall
           sin
           either
           by
           omitting
           a
           duty
           ,
           or
           by
           doing
           a
           thing
           with
           gain-saying
           or
           doubting
           conscience
           ,
           it
           is
           justifiable
           ,
           though
           they
           bestow
           more
           than
           a
           hundredth
           part
           of
           their
           time
           and
           study
           upon
           it
           .
           And
           especially
           if
           the
           person
           be
           a
           Minister
           called
           to
           be
           a
           Guide
           to
           the
           People
           ,
           and
           by
           special
           providence
           and
           solemn
           covenant
           led
           forth
           to
           vindicate
           the
           truth
           in
           such
           a
           time
           ,
           when
           otherwise
           it
           is
           likely
           to
           be
           suppressed
           ,
           and
           
           the
           Assertors
           of
           it
           oppressed
           .
           In
           these
           and
           such
           like
           cases
           it
           may
           be
           unjustifiable
           ,
           if
           a
           person
           do
           not
           spend
           more
           than
           the
           hundredth
           part
           of
           his
           time
           about
           this
           question
           ;
           else
           neither
           the
           Hussites
           will
           be
           justified
           in
           spending
           so
           much
           time
           in
           opposing
           the
           half-Communion
           ,
           nor
           the
           Protestants
           in
           opposing
           Transubstantiation
           ,
           nor
           the
           Non-Conformists
           in
           opposing
           the
           Ceremonies
           of
           Bishops
           .
           Mr.
           
             Tho.
             Goodwin
             preface
             to
             Mr.
          
           Cottons
           
             Dialogue
             for
             infant
             baptism
          
           ,
           saith
           truly
           ,
           
             The
             due
             application
             of
             baptism
             to
             all
             those
             persons
             Christ
             would
             have
             it
             administred
             unto
             ,
             cannot
             but
             be
             apprehended
             by
             all
             that
             have
             any
             insight
             into
             the
             Controversies
             of
             these
             times
             ,
             to
             be
             of
             very
             high
             importance
             .
          
           Not
           that
           I
           like
           their
           Carriage
           that
           neglect
           other
           necessary
           things
           ,
           and
           spend
           all
           their
           time
           ,
           study
           ,
           talk
           ,
           and
           zeal
           about
           this
           ,
           such
           hypocrisy
           I
           should
           declaim
           against
           with
           him
           ,
           remembring
           what
           our
           Saviour
           said
           in
           a
           like
           case
           ,
           Matth.
           23.
           23.
           
           
             These
             things
             ought
             ye
             to
             have
             done
             ,
             and
             not
             to
             have
             left
             the
             other
             undone
             .
          
        
         
           As
           for
           M.
           Bs.
           third
           Proposition
           concerning
           the
           grounds
           on
           which
           the
           point
           of
           infant
           baptism
           stands
           ,
           
             that
             they
             are
             of
             great
             moment
             ,
          
           because
           what
           he
           saith
           ,
           rests
           on
           the
           heap
           of
           consequences
           he
           infers
           from
           the
           denial
           of
           infant
           baptism
           (
           of
           which
           there
           is
           scarse
           any
           one
           true
           )
           and
           the
           shewing
           them
           to
           be
           but
           vain
           surmises
           ,
           depends
           on
           the
           dispute
           it self
           ,
           I
           shall
           therefore
           respite
           the
           vindicating
           the
           truth
           ,
           from
           them
           ,
           till
           I
           come
           to
           examine
           in
           this
           Review
           the
           arguments
           from
           Scripture
           urged
           on
           both
           sides
           ,
           after
           which
           shall
           come
           in
           those
           from
           humane
           testimony
           and
           reason
           ,
           unto
           which
           I
           now
           apply
           my self
           .
        
      
       
         
           
             SECT
             .
             V.
          
           
        
         
           
             The
             first
             argument
             from
             the
             institution
             ,
             Mat.
             28.
             19.
             
             Mark
             16.
             16.
             and
             the
             practice
             in
             the
             New
             Testament
             against
             Infant
             baptism
             is
             urged
             .
          
        
         
           MR.
           B.
           saith
           pag.
           8.
           he
           will
           prove
           ,
           1.
           
           
             That
             it
             is
             the
             will
             of
             God
             that
             some
             infants
             should
             be
             baptized
             .
          
           2.
           
             that
             it
             is
             the
             will
             of
             God
             that
             all
             infants
             of
             believers
             ordinarily
             should
             be
             baptized
             .
          
        
         
         
           This
           latter
           doth
           better
           state
           the
           question
           ,
           which
           is
           about
           the
           practice
           of
           those
           reformed
           Churches
           that
           baptize
           infants
           ,
           whose
           doctrine
           is
           ,
           that
           it
           is
           the
           privilege
           of
           a
           believers
           child
           .
           Yet
           Mr.
           B.
           and
           M.
           Baillee
           for
           some
           advantage
           chuse
           to
           undertake
           the
           proof
           of
           the
           former
           ,
           whereas
           the
           true
           state
           of
           it
           is
           ,
           as
           in
           my
           Examen
           s.
           2.
           and
           Mr.
           
             Ms.
             Sermon
             ,
             Whether
             the
             infants
             of
             believers
             are
             to
             be
             baptized
             with
             Christs
             baptism
             of
             Water
             by
             the
             lawful
             Minister
             according
             to
             ordinary
             rule
             ?
          
           I
           hold
           the
           Negative
           ,
           Mr.
           Marshall
           ,
           Dr.
           Homes
           ,
           Mr.
           Geree
           ,
           Mr.
           Blake
           ,
           Mr.
           Baillee
           ,
           Mr.
           Cobbet
           ,
           Mr.
           Baxter
           ,
           &c.
           hold
           the
           Affirmative
           .
           My
           dispute
           is
           to
           this
           purpose
           .
        
         
           The
           ordinary
           rule
           for
           baptizing
           is
           Christs
           institution
           ,
           John
           the
           Baptists
           ,
           and
           the
           Apostles
           appointment
           and
           practice
           :
           But
           neither
           according
           Christs
           institution
           ,
           nor
           according
           to
           
             John
             Baptists
          
           ,
           or
           the
           Apostles
           command
           or
           practice
           ,
           or
           any
           other
           approved
           example
           in
           Scripture
           ,
           is
           the
           baptizing
           of
           infants
           of
           believers
           ;
           Therefore
           the
           baptizing
           of
           infants
           of
           believers
           by
           a
           lawfull
           Minister
           is
           not
           according
           to
           ordinary
           rule
           .
           The
           Major
           is
           confessed
           by
           all
           sorts
           ,
           specially
           Protestants
           and
           Anti-Prelatists
           .
           
        
         
           Mr.
           Bs.
           words
           are
           cited
           by
           me
           in
           my
           Praecursor
           ,
           s.
           16.
           and
           the
           force
           of
           his
           reason
           is
           shewed
           here
           before
           s.
           4.
           to
           contain
           this
           Proposition
           ,
           
             What
             in
             baptism
             we
             have
             no
             warrant
             for
             by
             word
             or
             example
             in
             all
             the
             New
             Testament
             (
             since
             the
             solemn
             institution
             of
             baptism
          
           Mat.
           28.
           )
           
             we
             are
             not
             to
             do
          
           ;
           and
           much
           more
           to
           like
           purpose
           may
           be
           gathered
           from
           other
           passages
           of
           his
           page
           302
           ,
           303.
           and
           Mr.
           M.
           in
           his
           Sermon
           on
           2
           Chron.
           15.
           2.
           is
           very
           punctuall
           for
           Gods
           command
           to
           be
           observed
           in
           his
           worship
           .
           The
           28
           
             Article
             of
             the
             Church
             of
             England
          
           against
           reservation
           of
           the
           Bread
           &c.
           hath
           these
           words
           ,
           
             The
             Sacrament
             of
             the
             Lords
             Supper
             was
             not
             by
             Christs
             Ordinance
             reserved
             ,
             carried
             about
             ,
             lifted
             up
             ,
             or
             worshipped
             ,
          
           whereby
           it
           is
           apparent
           that
           reservation
           of
           the
           bread
           is
           condemned
           ,
           because
           it
           is
           not
           by
           Christs
           
           Ordinance
           ,
           though
           Mr.
           
             Perkins
             in
             his
             right
             way
             of
             dying
             well
             confess
             it
             to
             be
             antient
             .
             Bellarmine
          
           himself
           tom
           .
           3.
           
             cont
             .
             de
             sacr
             .
             bapt
             .
             l.
          
           1.
           c.
           8.
           
           
             Sacramentum
             non
             pendet
             nisi
             à
             Divina
             institutione
             .
             Chamier
             tom
             .
          
           4.
           
             panstr
             .
             cath
             lib.
          
           5.
           cap.
           14.
           sect
           .
           55.
           
             ●is
             solis
             baptizare
             competit
             ,
             quibus
             Commissio
             data
             est
             baptizandi
             .
             Haec
             propositio
             per
             se
             patet
             :
             quia
             baptismi
             institutio
             pendet
             à
             sola
             voluntate
             instituentis
             :
             itaque
             ex
             hac
             sola
             me●●enda
             :
             quomodo
             eucharistiae
             .
             Lib.
          
           8.
           c.
           2.
           s.
           3.
           
           
             Quod
             si
             igitur
             tota
             sacramenti
             essentia
             est
             ab
             institutione
             divina
             ,
             profectò
             hac
             violata
             ,
             non
             potest
             sacramentum
             consistere
             .
             C.
          
           8.
           s.
           14.
           
           He
           cites
           Calvins
           words
           .
           
             Institutio
             enim
             Christi
             est
             certa
             regula
             ,
             à
             qua
             ▪
             si
             deflect
             as
             ,
             jam
             rectum
             non
             tenes
             .
             S.
          
           21.
           
           
             At
             nos
             ,
             contra
             hanc
             sceleratam
             audaciam
             ratum
             habemus
             illud
             Bielis
             in
             Canonem
             lectione
          
           35.
           
             sacramentum
             irritum
             reputatur
             si
             contra
             institutionem
             celebretur
             .
             L.
          
           7.
           c.
           13.
           s.
           17.
           
             sed
             non
             peccari
             in
             missa
             privata
             negatur
             ;
             non
             enim
             aliter
             potest
             si
             contra
             institutionem
             admittatur
             :
             sic
             consentiunt
             omnes
             peccatum
             fuisse
             ,
             cum
             baptizarentur
             mortui
             :
             quia
             videlicet
             institutio
             habuit
             doceri
             ,
             baptizarique
             gentes
             :
             in
             quibus
             mortui
             nulli
             numerantur
             .
             Sic
             emendatum
             fuit
             ,
             quod
             olim
             admittebatur
             ,
             ut
             infantibus
             porrigeretur
             eucharistia
             :
             quoniam
             institutio
             habet
             ,
             ut
             seipsum
             probet
             ,
             qui
             de
             hoc
             pane
             sit
             esurus
             :
             similis
             omnino
             &
             communionis
             ratio
             ;
             quandoquidem
             disertum
             ,
             Accipite
             ,
             edite
             .
          
           Mr.
           
             Selden
             lib.
          
           1.
           
             de
             syned
             .
             Ebrae
             .
             c.
          
           13.
           pag.
           500.
           
           
             Modorum
             &
             temperamentorum
             ejusmodi
             ex
             arbitrio
             Humano
             accessione
             ,
             ut
             id
             quod
             esset
             institutum
             aliquod
             Divinum
             novaretur
             aut
             ullatenus
             mutaretur
             ,
             nunquam
             ritè
             permissum
             est
             .
          
           If
           all
           these
           testimonies
           satisfy
           not
           ,
           the
           Apostle
           Pauls
           speech
           1
           Cor.
           11.
           23.
           yields
           us
           this
           truth
           ,
           that
           the
           institution
           of
           Christ
           is
           that
           whereby
           an
           abuse
           in
           a
           sacrament
           is
           to
           be
           reformed
           ,
           and
           therefore
           is
           the
           ordinary
           rule
           according
           to
           which
           the
           sacrament
           is
           to
           be
           administred
           .
           Whence
           the
           
             New
             Annot.
          
           on
           that
           place
           infer
           ,
           
             The
             only
             way
             to
             reform
             any
             abuses
             in
             the
             Church
             ,
             is
             to
             have
             recourse
             to
             the
             word
             of
             God
             and
             first
             institution
             .
          
           And
           even
           the
           Assembly
           itself
           
             Confession
             of
             faith
          
           chap.
           20
           ▪
           make
           many
           things
           used
           by
           Papists
           ,
           as
           private
           masses
           ,
           half-communion
           ,
           adoration
           ,
           elevation
           ,
           reservation
           of
           the
           bread
           ,
           
             contrary
             to
             the
             nature
             of
             the
             Sacrament
             ,
             and
             to
             the
             institution
             of
             Christ
             ,
          
           and
           prove
           it
           only
           by
           these
           texts
           .
           1
           Cor.
           10.
           16.
           
           
             Mark
             ▪
          
           14.
           23.
           1
           
           Cor.
           11
           ▪
           25
           ,
           26
           ,
           
           27
           ,
           28
           ,
           29.
           
           Math.
           15.
           9.
           which
           are
           no
           proof
           without
           this
           Proposition
           ,
           To
           vary
           from
           the
           institution
           in
           things
           appointed
           is
           evil
           ,
           as
           being
           an
           humane
           invention
           ,
           or
           worshipping
           of
           God
           after
           the
           commands
           of
           men
           ,
           contrary
           to
           Matth.
           15.
           9.
           
           The
           Minor
           is
           confessed
           by
           Mr.
           
             Cawdrey
             Sab.
             Rediv.
             part
          
           .
           4
           ch
           .
           1.
           num
           .
           59.
           
           
             We
             have
             not
             in
             Scripture
             either
             precept
             or
             example
             of
             children
             baptized
             .
          
           Mr.
           M.
           in
           his
           Sermon
           pag.
           35.
           
             that
             there
             is
             neither
             express
             command
             or
             example
             in
             the
             New
             Testament
             that
             children
             should
             be
             ,
             or
             were
             baptized
             ,
          
           and
           pag.
           44.
           
           
             It
             is
             said
             indeed
             that
             they
             taught
             and
             baptized
             ,
             and
             no
             express
             mention
             of
             any
             other
             ,
          
           and
           a
           little
           after
           ,
           
             both
             John
             and
             Christs
             disciples
             and
             Apostles
             did
             teach
             before
             they
             baptized
             ,
             because
             then
             no
             other
             were
             capable
             of
             baptism
             :
          
           But
           that
           we
           may
           not
           seem
           to
           beg
           what
           is
           to
           be
           proved
           ,
           I
           further
           argue
           thus
           .
           The
           institution
           and
           practice
           of
           the
           Sacrament
           of
           Christi
           an
           baptism
           is
           set
           down
           in
           the
           New
           Testament
           ;
           But
           baptizing
           of
           infants
           of
           believers
           is
           neither
           according
           to
           the
           institution
           of
           Christ
           ,
           nor
           any
           practice
           or
           example
           therein
           ,
           Ergo.
           The
           Major
           is
           plain
           of
           it self
           :
           For
           Christian
           baptism
           being
           a
           Sacrament
           of
           the
           New
           Testament
           ,
           must
           have
           its
           institution
           and
           example
           to
           regulate
           it
           ,
           there
           or
           no
           where
           .
           It
           is
           frequently
           put
           into
           the
           definition
           of
           the
           Sacraments
           of
           the
           New
           Testament
           ,
           that
           they
           are
           ordained
           by
           Christ
           himself
           ,
           and
           for
           defect
           of
           Christs
           institution
           in
           the
           New
           Testament
           ,
           sundry
           things
           are
           denyed
           to
           be
           Sacraments
           of
           the
           New
           Testament
           .
           The
           Minor
           is
           proved
           from
           the
           texts
           which
           speak
           of
           baptism
           ,
           either
           of
           the
           institution
           or
           practise
           .
           From
           both
           which
           I
           argue
           thus
           .
           Matth.
           28.
           19.
           is
           Christs
           institution
           ,
           Mr.
           B.
           calls
           it
           
             The
             solemn
             institution
             of
             baptism
          
           :
           But
           the
           baptizing
           of
           infants
           of
           believers
           is
           not
           according
           to
           Christs
           institution
           of
           baptism
           Matth.
           28.
           19.
           
           Ergo.
           The
           Minor
           is
           proved
           ,
           First
           from
           the
           Subjects
           appointed
           to
           be
           baptized
           ,
           to
           wit
           disciples
           of
           all
           Nations
           .
           They
           that
           are
           not
           disciples
           of
           Christ
           are
           not
           appointed
           to
           be
           baptized
           .
           
             Norton
             resp
             .
             ad
             Apollon
             .
             c.
          
           2.
           pag.
           34.
           
             non
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             baptizandi
             :
             Matth.
          
           28.
           19.
           
             discipulate
             baptizantes
          
           .
           But
           infants
           of
           believers
           are
           not
           disciples
           of
           Christ
           ;
           Therefore
           they
           are
           not
           appointed
           to
           be
           baptized
           .
           That
           [
           disciples
           ]
           included
           in
           the
           verb
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             make
             disciples
          
           ]
           as
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           is
           Rom.
           4.
           4.
           in
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           is
           the
           substantive
           to
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           them
           ]
           is
           proved
           from
           the
           expression
           ,
           John
           4
           1.
           where
           it
           is
           said
           [
           
             when
             the
             Pharisees
             heard
             that
             Iesus
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             maketh
             disciples
             and
             baptizeth
          
           ]
           This
           the
           Evangelist
           saith
           was
           done
           by
           the
           Disciples
           of
           Christ.
           Now
           what
           they
           did
           before
           in
           Judaea
           ,
           they
           were
           after
           appointed
           to
           do
           among
           all
           Nations
           ,
           Matth.
           28.
           19.
           
           Therefore
           no
           other
           were
           appointed
           to
           be
           baptized
           than
           were
           baptized
           before
           ,
           Iohn
           4.
           1.
           
           (
           saving
           only
           with
           greater
           extent
           )
           that
           is
           ,
           disciples
           made
           of
           ,
           or
           among
           ,
           or
           in
           all
           Nations
           .
           
             Beza
             annot
          
           .
           in
           Mat.
           28.
           19.
           
           
             Discipulos
             facite
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             id
             est
             discipulos
             mihi
             facite
             ex
             omnibus
             gentibus
             ,
             Make
             to
             me
             disciples
             out
             of
             all
             Nations
             .
             Ursin
             Explic.
             catech
             .
             part
             .
          
           2.
           q.
           69
           
             Verbum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             quo
             Christus
             utitur
             proprie
             est
             discipulos
             facite
             ,
             quod
             declaratur
             a
             Ioanne
             c.
          
           4.
           1.
           
           
             The
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             which
             Christ
             useth
             ,
             is
             properly
             [
             make
             disciples
             ]
             which
             is
             declared
             by
             Iohn
          
           ch
           .
           4.
           v.
           1.
           
           
             Pareus
             Comment
             .
             in
          
           Matth.
           28.
           19.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             est
             idem
             quod
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             discipulos
             facere
             Christo
             ,
             ut
             explicatur
             Iohn
          
           4.
           1.
           
           
             It
             is
             the
             same
             with
             to
             make
             disciples
             to
             Christ
             ,
             as
             it
             is
             explained
          
           John
           4.
           1.
           
           The
           
             New
             Annot
             ▪
             on
             Matthew
          
           28.
           19.
           of
           the
           first
           edition
           (
           which
           is
           now
           altered
           in
           the
           second
           edition
           ,
           to
           hinder
           truth
           )
           teach
           ]
           Greek
           ,
           
             make
             disciples
             of
          
           ,
           as
           Iohn
           4.
           1.
           
             all
             nations
          
           ]
           
             not
             Iews
             alone
             ,
             but
             Gentiles
             also
          
           Acts
           10.
           34
           ,
           35
           ,
           47.
           
           
             Chamier
             Panstr
             .
             cath
             .
             tom
             .
          
           3.
           l.
           12.
           c.
           9.
           s.
           15.
           
           
             It
             was
             the
             express
             command
             of
             Christ
             ,
             teach
             or
             make
             disciples
             in
             all
             nations
             .
             Norton
             resp
             .
             ad
             Apollon
             :
             c.
          
           2.
           pag.
           35.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             to
             make
             disciples
          
           ,
           Joh.
           4.
           1.
           
           Cameron
           in
           his
           Lecture
           on
           Mat.
           19.
           3.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             make
             a
             proselyte
             ,
             is
             as
             Mat.
          
           28.
           19.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             said
             for
          
           [
           
             to
             make
             a
             disciple
          
           ]
           .
           This
           is
           confirmed
           in
           that
           what
           is
           said
           of
           Joseph
           Mat.
           27.
           57.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           rendred
           by
           the
           vulgar
           
             Latin
             ,
             Beza
             ,
             our
             English
             ,
             &c.
          
           [
           
             who
             also
             himself
             was
             Iesus
             disciple
          
           ]
           is
           Iohn
           19.
           38.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             being
             disciple
             to
             Iesus
          
           .
           Whereby
           it
           is
           apparent
           that
           in
           both
           places
           ,
           in
           Matthew
           the
           Noun
           [
           disciple
           ]
           is
           included
           in
           the
           Verb
           ,
           though
           in
           Matthew
           28.
           19.
           it
           be
           used
           actively
           [
           
             make
             disciples
          
           ]
           in
           the
           other
           Matthew
           27.
           57.
           it
           is
           used
           passively
           [
           
             he
             was
             himself
             a
             Disciple
          
           ]
           The
           same
           is
           to
           be
           conceived
           of
           the
           two
           other
           places
           where
           the
           word
           is
           used
           Matthew
           13.
           52.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             made
             a
             disciple
             .
             Acts
          
           14.
           21.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             had
             made
             many
             disciples
          
           .
           And
           this
           is
           further
           proved
           from
           the
           parallel
           place
           Mark
           16.
           15
           16.
           where
           [
           
             preach
             the
             Gospel
             to
             every
             Creature
          
           ]
           answers
           to
           [
           
             make
             disciples
             all
             nations
          
           ]
           and
           [
           
             he
             that
             believeth
             and
             is
             baptized
          
           ]
           answers
           to
           [
           
             baptizing
             them
          
           ]
           which
           plainly
           shews
           the
           subject
           ▪
           
           of
           baptism
           to
           be
           disciples
           ,
           and
           those
           disciples
           to
           be
           believers
           ,
           as
           Chamier
           proves
           
             panst
             .
             cath
             .
             tom
          
           .
           3.
           l.
           12.
           c.
           9.
           s.
           15.
           
           But
           such
           are
           not
           infants
           of
           believers
           .
           Ergo
           ,
           they
           are
           not
           appointed
           to
           be
           baptized
           .
           2.
           
           Those
           only
           Christ
           appointed
           to
           be
           baptized
           to
           whom
           the
           Gospel
           was
           preached
           ,
           and
           the
           persons
           taught
           ;
           But
           such
           are
           not
           infants
           ,
           Ergo.
           The
           Major
           is
           plain
           both
           by
           the
           words
           ,
           Mat.
           28.
           19.
           
             make
             disciples
          
           ,
           which
           is
           by
           teaching
           ,
           and
           more
           plainly
           from
           Mark
           16.
           15.
           
           
             Go
             preach
             the
             Gospel
             to
             every
             Creature
             ,
          
           which
           answers
           to
           [
           disciple
           all
           nations
           ]
           and
           this
           is
           to
           precede
           baptism
           .
           This
           is
           confirmed
           by
           the
           Apostles
           practice
           ,
           which
           shews
           how
           they
           understood
           Christs
           words
           ,
           and
           how
           we
           should
           understand
           them
           ,
           for
           they
           baptized
           none
           till
           they
           were
           taught
           ,
           Ergo
           neither
           should
           we
           .
           Conformable
           hereto
           is
           the
           constant
           exposition
           &
           observation
           of
           former
           and
           later
           writers
           and
           Expositors
           ,
           of
           whom
           as
           they
           have
           occurred
           to
           me
           I
           shall
           set
           down
           their
           words
           .
           
             Athanasius
             Orat.
             contra
             Arianos
             .
             Ideoque
             salvator
             non
             quovis
             modo
             baptizandum
             praecepit
             ,
             sed
             primum
             dixit
             docete
             ,
             ac
             deinde
             baptizate
             in
             nomine
             Patris
             et
             filii
             et
             spiritus
             sancti
             ,
             ut
             ex
             doctrina
             recta
             fides
             oriretur
             ,
             et
             cum
             fide
             baptismatis
             integra
             initiatio
             perficeretur
             .
             Hieron
             .
             in
          
           Mat.
           28.
           19.
           
           
             Primum
             docent
             omnes
             genses
             :
             deinde
             doctas
             intingunt
             aqua
             non
             enim
             potest
             fieri
             ut
             corpus
             baptismi
             recipiat
             sacramentum
             ,
             nisiante
             anima
             fidei
             susceperit
             veritatem
             :
             Ordo
             praecipuus
             :
             jussit
             Apostolis
             ut
             primū
             docerent
             universas
             gentes
             :
             deinde
             fidei
             intingerent
             sacramento
             et
             post
             fidem
             ac
             baptisma
             quae
             essent
             observanda
             praeciperent
             :
          
           which
           words
           are
           also
           ascribed
           to
           Hilarius
           in
           Matthew
           28.
           19
           ,
           20.
           
           And
           the
           like
           to
           
             Beda
             ,
             Anselmus
             ,
             Aquinas
             ,
             Paschasius
             ,
             Rabanus
             ,
             Lucas
             Brugensis
             ,
             Iansenius
             ,
          
           and
           many
           others
           on
           Matth.
           28.
           19.
           which
           were
           it
           necessary
           might
           be
           produced
           :
           whence
           the
           Ancients
           deduced
           ,
           that
           persons
           were
           first
           to
           be
           catechized
           ,
           and
           then
           to
           be
           baptized
           :
           which
           was
           constantly
           observed
           ,
           except
           in
           case
           of
           present
           danger
           of
           death
           towards
           children
           of
           believers
           ,
           untill
           some
           later
           ages
           .
           But
           because
           later
           Protestant
           writers
           are
           of
           more
           esteem
           with
           most
           of
           my
           Antagonists
           ,
           I
           will
           adde
           some
           of
           them
           ,
           Calvin
           in
           Matthew
           28.
           19.
           
             apud
             Marlor
             .
             Baptizari
             jubet
             Christus
             qui
             nomen
             Evangelio
             dederint
             ,
             seque
             professi
             fuerint
             discipulos
             .
             Ursin
             Cat.
             Explic.
             part
             .
          
           2.
           q.
           69.
           
           
             Quasi
             dicat
             colligite
             mihi
             Ecclesiam
             per
             verbum
             ,
             et
             quos
             feceritis
             mihi
             discipulos
             toto
             corde
             credentes
             eos
             omnes
             et
             solos
             baptizate
             &
             mihi
             areliquis
             separate
             .
             Pareus
          
           
           
             Com.
             in
             Matt.
          
           28.
           19.
           
           
             Colligite
             mihi
             Ecclesiam
             inter
             omnes
             gentes
             ,
             praedicatione
             vestra
             adducentes
             eos
             ad
             fidem
             .
             Alsted
             .
             Theol.
             polem
             .
             parte
          
           3.
           pag.
           
           251.
           
           
             Ut
             praecipitur
             ex
             cohaerentia
             sententiarum
             Matth.
          
           28.
           
             docete
             omnes
             gentes
             (
             nempe
             praedicando
             Evangelium
             )
             baptizantes
             eos
             .
             Confer
             cum
             Marc.
          
           16.
           
           
             Becm
             .
             Exercit.
             Th.
          
           17.
           p.
           259
           ,
           260.
           
           
             Doctrina
             praecedit
             ,
             baptismus
             sequitur
          
           .
           Mr.
           
             Cotton
             ,
             The
             way
             of
             the
             Churches
             in
             New
             England
             ,
             chap.
          
           4.
           sect
           .
           6.
           
           
             And
             indeed
             the
             Commission
             which
             Christ
             gave
             his
             Apostles
             ,
             holdeth
             it
             forth
             that
             they
             were
             by
             preaching
             to
             make
             disciples
             before
             they
             baptized
             them
             and
             their
             children
             .
          
           This
           later
           is
           his
           own
           addition
           ,
           the
           rest
           is
           right
           and
           to
           my
           purpose
           .
           But
           sure
           Christ
           did
           not
           appoint
           to
           preach
           the
           Gospel
           to
           infants
           ,
           therefore
           he
           did
           not
           appoint
           to
           baptize
           them
           .
           For
           Christ
           appointed
           his
           Disciples
           to
           baptize
           none
           but
           they
           who
           were
           first
           preached
           to
           ,
           and
           consequently
           they
           do
           it
           without
           Commission
           from
           Christ
           ,
           who
           baptize
           infants
           ordinarily
           without
           preaching
           the
           Gospel
           to
           them
           .
           I
           suppose
           no
           man
           will
           conceive
           Christ
           appointed
           infants
           of
           a
           day
           old
           to
           have
           the
           Gospel
           preached
           to
           them
           ,
           it
           had
           been
           a
           ridiculous
           injunction
           ;
           therefore
           neither
           did
           he
           appoint
           them
           to
           be
           baptized
           .
           For
           both
           commands
           are
           joined
           together
           concerning
           the
           same
           persons
           .
        
         
           3.
           
           The
           institution
           is
           ,
           
             To
             baptize
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             holy
             Spirit
             ,
          
           But
           the
           baptizing
           of
           infants
           is
           not
           into
           the
           name
           of
           the
           Father
           ,
           Son
           and
           holy
           Spirit
           ;
           Ergo
           their
           baptism
           is
           not
           according
           to
           the
           institution
           .
           The
           Minor
           is
           proved
           from
           the
           right
           understanding
           of
           the
           meaning
           of
           the
           phrase
           of
           baptizing
           into
           the
           name
           of
           the
           Father
           ,
           Son
           and
           holy
           Ghost
           ,
           
             Beza
             annot
          
           .
           in
           Matthew
           28.
           19.
           
           
             Into
             the
             name
          
           ]
           
             that
             is
             the
             Father
             ,
             Son
             and
             Holy
             Spirit
             being
             called
             upon
             .
          
           And
           this
           interpretation
           is
           confirmed
           from
           the
           words
           of
           Ananias
           to
           
             Paul
             Acts
          
           22.
           16.
           
           
             Arise
             and
             be
             baptized
             ,
             and
             wash
             away
             thy
             sins
             ,
             calling
             on
             the
             name
             of
             the
             Lord
             ,
          
           where
           is
           injoined
           calling
           on
           the
           name
           of
           the
           Lord
           with
           baptizing
           ,
           which
           explaineth
           what
           Christ
           had
           appointed
           ,
           Mat.
           
           28.
           19.
           
           
             Of
             baptizing
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Spirit
             .
          
           Or
           
             to
             be
             baptized
             into
             the
             name
             is
             to
             be
             baptized
          
           with
           the
           person
           baptized
           ,
           his
           devoting
           himself
           to
           the
           Service
           of
           the
           Father
           ,
           Son
           ,
           and
           holy
           Spirit
           .
           This
           is
           gathered
           from
           the
           phrase
           1
           Cor.
           1.
           13.
           
           Were
           ye
           baptized
           into
           the
           name
           of
           
             Paul
             ?
             Beza
             annot
          
           .
           in
           Acts
           19.
           3.
           
           
             Baptizari
             autem
             in
             ejus
             nomen
             dicimur
             ,
             cui
             nos
             per
             baptismum
             dicamus
             ac
             consecramus
             :
             quamobrem
             recte
             Paulus
             negat
             sese
             in
             nomen
             suum
             quemquam
             baptizâsse
             .
          
           Or
           
             to
             be
             baptized
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             Spirit
             ,
             is
             to
             be
             baptized
             with
             profession
             of
             that
             doctrine
             ,
             to
             wit
             ,
             that
             Jesus
             is
             the
             Son
             of
             God
             ,
          
           Act.
           8.
           37.
           testifyed
           by
           the
           Father
           ,
           Son
           and
           Spirit
           ,
           Mat.
           3.
           17.
           1
           
           John
           5.
           5
           ,
           6
           ,
           7.
           as
           to
           be
           baptized
           into
           Johns
           baptism
           ,
           Acts
           19.
           3.
           whether
           the
           same
           with
           being
           baptized
           into
           the
           name
           of
           the
           Lord
           Jesus
           ,
           verse
           5.
           as
           those
           conceive
           that
           expound
           the
           words
           as
           spoken
           of
           what
           Iohn
           did
           ,
           or
           different
           ,
           yet
           it
           was
           with
           profession
           of
           doctrine
           ,
           as
           
             Beza
             annot
          
           .
           in
           Acts
           19.
           3.
           
           
             Baptizari
             in
             Ioannis
             baptisma
             significat
             doctrinam
             quam
             Ioannes
             annunciabat
             ,
             ac
             baptismi
             symbolo
             obsignabat
             ,
             profiteri
             ,
             &
             baptismo
             adhibito
             amplecti
             .
          
           I
           will
           add
           the
           words
           of
           
             Grotius
             annot
          
           .
           in
           Matth.
           289.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             cum
             locutio
             ,
             haec
             varias
             habeat
             ex
             Hebraismo
             significationes
             ,
             eam
             his
             praeferendam
             arbitraor
             ,
             quae
             baptismo
             maximè
             propria
             est
             .
             Est
             autem
             baptizari
             in
             aliquem
             ,
             vel
             in
             ejus
             nomen
             ,
             se
             ei
             auctorare
             atque
             devovere
             ,
             &
             de
             ejus
             nomine
             appellari
             ●elle
             .
             Paulus
          
           1
           Cor.
           10.
           2.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             respiciens
             illud
             Exodi
          
           14.
           31.
           
           
             Crediderunt
             in
             Deum
             &
             Mosen
             servum
             ejus
             ,
             id
             est
             ,
             Mosi
             tanquam
             Dei
             ministro
             cum
             bona
             siducia
             regendos
             se
             commisere
             ,
             sic
             Paulus
             negat
             quenquam
             baptizatum
             in
             suum
             nomen
             ,
          
           1
           Corinth
           .
           1.
           13
           ,
           15.
           
             hoc
             est
             ,
             sibi
             velut
             novi
             dogmatis
             auctori
             mancipatum
             .
             Maimomides
             de
             bello
             capta
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             baptizet
             eam
             in
             nomen
             proselytarum
             ,
             id
             est
             ,
             in
             eam
             religionem
             quam
             profitentur
             proselytae
             .
             Christiani
             igitur
             tres
             sui
             dogmatis
             auctores
             agnoscere
             jubebantur
             ,
             Patrem
             ,
             filium
             &
             spiritum
             sanctum
             ,
             nihilque
             ut
             necessarium
             admittere
             ,
             quod
             non
             ab
             eis
             esset
             profectum
             ,
             id
             est
             ,
             quod
             non
             à
             patre
             ortum
             ,
             à
             filio
             proditum
             ,
             à
             spiritu
             verò
             esset
             partim
             explicatum
             apertius
             ,
             partim
             obsignatum
             .
             Administratur
             enim
             baptismus
             ,
             ut
             loquitur
             Hilarius
             ,
             in
             confessione
             ,
             &
             auctoris
             &
             unigeniti
             &
             dom
             .
          
           But
           infants
           of
           believers
           
           do
           neither
           call
           upon
           the
           Father
           ,
           Son
           ,
           and
           holy
           Spirit
           ,
           nor
           devote
           themselves
           to
           their
           service
           ,
           nor
           profess
           the
           doctrine
           of
           Christ
           ,
           Therefore
           they
           are
           not
           baptized
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           holy
           Spirit
           ,
           according
           to
           Christs
           appointment
           .
        
         
           Mr.
           
             M.
             Defence
          
           page
           266.
           calls
           these
           
             petty
             reasonings
          
           ,
           and
           saith
           ,
           
             That
             baptizing
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             holy
             Ghost
             should
             be
             interpreted
             to
             be
             invocation
             of
             Gods
             name
             ,
             and
             so
             to
             make
             baptism
             and
             prayer
             all
             one
             ,
             is
             strange
             divinity
             .
          
        
         
           I
           reply
           .
           My
           words
           are
           perverted
           by
           him
           :
           I
           said
           baptizing
           is
           to
           be
           with
           the
           party
           baptized
           his
           invocation
           of
           the
           name
           of
           the
           Lord
           ,
           not
           that
           baptism
           and
           prayer
           are
           all
           one
           ,
           but
           that
           they
           should
           be
           concomitants
           ,
           and
           together
           in
           the
           use
           of
           baptism
           after
           Christs
           appointment
           .
           And
           this
           is
           no
           strange
           divinity
           to
           others
           ,
           however
           it
           be
           to
           Mr.
           M.
           The
           words
           of
           
             Ananias
             Acts
          
           22.
           16.
           
           Beza
           on
           Matthew
           28.
           19.
           shew
           it
           to
           be
           no
           strange
           or
           forced
           Divinity
           .
           
             Becman
             Exercit.
             Theol.
          
           17.
           p.
           251.
           hath
           the
           like
           ,
           
             In
             nomen
             hoc
             est
             invocato
             nomine
             Christi
             baptizamur
             .
             The
             New
             Annot.
             on
          
           1
           Cor.
           1.
           13.
           
           
             The
             third
             reason
             taken
             from
             the
             form
             and
             end
             of
             baptism
             ,
             wherein
             we
             make
             a
             promise
             to
             Christ
             ,
             calling
             on
             also
             the
             name
             of
             the
             Father
             ,
             and
             the
             Holy
             Ghost
             .
          
           The
           words
           of
           Grotius
           a
           learned
           man
           ,
           whatever
           his
           other
           qualities
           were
           ,
           shew
           it
           to
           be
           old
           Divinity
           .
           
             Annot.
             on
             Matthew
          
           28.
           19.
           he
           speaks
           thus
           .
           
             Post
             has
             ergo
             stipulationes
             atque
             responsiones
             ,
             quas
             verba
             Sacramenti
             Tertullianus
             vocat
             ad
             militiae
             morem
             alludens
             ,
             sequebatur
             baptismus
             ,
             cui
             accedebant
             preces
             in
             quibus
             nominabantur
             Pater
             ,
             Filius
             ,
             &
             Spiritus
             sanctus
             .
             Orationem
             hanc
             propriè
             ad
             patrem
             directam
             indicare
             videtur
             Justinus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Deinde
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Solemne
             ejus
             invocations
             verbum
             erat
             Abba
             Pater
             ,
             ut
             not
             at
             Chrysostomus
          
           8.
           
             ad
             Rom.
          
           15.
           
           The
           words
           in
           
             Chrysostome
             hom
          
           .
           10
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           That
           is
           ,
           by
           
             which
             we
             cry
             Abba
             Father
             .
             This
             holy
             Ministers
             know
             what
             it
             is
             ,
             rightly
             commanding
             to
             say
             this
             word
             first
             at
             the
             mystical
             prayer
             ,
          
           meaning
           at
           baptism
           .
           Grotius
           goes
           on
           thus
           .
           
             His
             si
             addas
             id
             quod
             Acts
          
           22.
           16.
           
             refertur
             ab
             Anania
             dictum
          
           
           
             Paulo
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Videbis
             tum
             eum
             qui
             baptizabatur
             ,
             tum
             eos
             qui
             baptismo
             aderant
             (
             neque
             enim
             in
             toto
             coetu
             exercebatur
             primis
             temporibus
             ,
             quod
             ostendunt
             ,
             &c.
             )
             solitos
             orare
             Deum
             patrem
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quomodo
             ipse
             orare
             nos
             docet
             ,
             John
          
           14.
           13
           ,
           14.
           
           
             Ut
             sidem
             ejus
             qui
             baptizabatur
             ,
             &
             liberam
             illam
             christianismi
             professionem
             muneraret
             spiritu
             suo
             sancto
             per
             gradus
             quosdam
             ,
             quorum
             initium
             erat
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Grotius
          
           notes
           to
           like
           purpose
           on
           Luke
           3.
           21.
           where
           it
           is
           said
           ,
           
             Jesus
             being
             baptized
             ,
             and
             praying
             ,
             the
             Heaven
             was
             opened
          
           ;
           which
           shews
           Christ
           prayed
           at
           his
           Baptism
           ,
           and
           thereupon
           the
           Spirit
           descended
           ;
           which
           the
           Ancients
           conceived
           as
           a
           Rule
           ,
           and
           is
           at
           least
           recorded
           as
           an
           Example
           to
           be
           imitated
           .
        
         
           Mr.
           Cobbet
           in
           his
           
             Just
             Vindic.
             pag.
          
           182.
           cals
           this
           
             New
             Light
          
           ,
           which
           if
           he
           mean
           Ironically
           ,
           (
           as
           it
           is
           likely
           he
           doth
           )
           he
           may
           hereby
           perceive
           ,
           that
           he
           is
           mistaken
           ,
           and
           for
           what
           he
           excepts
           against
           this
           Exposition
           ,
           that
           
             neither
             in
             the
             baptizing
             of
             the
          
           Samaritans
           ,
           Acts
           8.
           was
           that
           Rule
           observed
           ,
           
             nor
             was
             it
             possible
             that
             the
             three
             thousand
             baptized
             in
             one
             day
             ,
             Acts
          
           2.
           
             should
             arise
             each
             of
             them
             ,
             and
             call
             upon
             the
             Name
             of
             the
             Lord
             ,
             as
             they
             were
             baptized
          
           ;
           it
           proceeds
           upon
           a
           mistake
           ,
           as
           if
           no
           calling
           on
           the
           Name
           of
           the
           Lord
           were
           sufficient
           ,
           but
           that
           which
           was
           set
           and
           solemn
           before
           the
           publick
           Assembly
           ,
           whereas
           neither
           is
           Baptism
           necessary
           to
           be
           administred
           before
           the
           publick
           Assembly
           :
           Grotius
           proves
           out
           of
           
             Justin
             Martyrs
          
           words
           ,
           and
           otherwise
           ,
           that
           it
           was
           administred
           not
           as
           they
           now
           do
           infant
           ▪
           sprinkling
           in
           the
           publick
           meeting
           place
           ,
           but
           in
           some
           place
           without
           ,
           aside
           from
           the
           publick
           Assembly
           ,
           and
           the
           calling
           on
           the
           Name
           of
           the
           Lord
           was
           or
           might
           be
           ejaculatory
           ,
           whether
           in
           the
           heart
           onely
           ,
           or
           by
           words
           ,
           praying
           to
           the
           Father
           by
           Christ
           for
           the
           Spirit
           .
        
         
           Mr.
           M.
           makes
           this
           inference
           from
           my
           words
           ;
           
             Then
             it
             seems
             if
             the
             party
             baptized
             call
             on
             the
             Name
             of
             the
             Lord
             by
             prayer
             ,
             that
             's
             all
             that
             is
             intended
             by
             baptizing
             into
             the
             Name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             .
          
        
         
           But
           this
           is
           but
           another
           of
           his
           pervertings
           of
           my
           words
           :
           for
           in
           the
           same
           place
           I
           joyned
           with
           it
           ,
           devoting
           themselves
           to
           the
           service
           of
           ,
           and
           adherence
           to
           the
           Father
           ,
           Son
           ,
           and
           Spirit
           ,
           which
           I
           proved
           out
           of
           1
           Cor.
           1.
           13
           ,
           15.
           which
           proves
           plainly
           that
           to
           be
           baptized
           into
           the
           Name
           of
           the
           Father
           ,
           Son
           ,
           and
           Spirit
           ,
           notes
           not
           a
           Ministers
           Commission
           
           from
           the
           Father
           ,
           Son
           ,
           and
           Spirit
           ,
           nor
           a
           Form
           of
           words
           to
           be
           used
           by
           him
           at
           Baptism
           ,
           whether
           the
           party
           baptized
           understand
           it
           or
           no
           ,
           but
           in
           baptizing
           ,
           engaging
           the
           party
           baptized
           to
           acknowledg
           the
           Father
           ,
           Son
           ,
           and
           Spirit
           ,
           as
           Lord
           and
           Teacher
           ,
           
             Diod.
             Annot.
             in
          
           1
           Cor.
           1.
           15.
           
           
             In
             mine
             own
             Name
             ]
             as
             to
             binde
             them
             unto
             me
             to
             acknowledg
             me
             for
             their
             Head.
          
           Hence
           Johns
           Baptism
           is
           the
           Doctrine
           he
           preached
           ,
           and
           the
           baptized
           by
           him
           professed
           ,
           Mark
           1.
           4.
           
           Acts
           10.
           47.
           
           &
           19.
           3.
           and
           the
           Pharisees
           therefore
           were
           not
           baptized
           of
           
             John
             ,
             Luke
          
           7.
           30.
           because
           they
           should
           have
           professed
           Johns
           Doctrine
           ,
           which
           they
           were
           against
           ,
           if
           they
           had
           been
           baptized
           of
           him
           ,
           as
           their
           Disciples
           did
           their
           Doctrine
           ,
           and
           Johns
           Disciples
           did
           his
           .
           Clear
           therefore
           it
           is
           ,
           that
           [
           baptizing
           into
           the
           Name
           ]
           doth
           note
           not
           onely
           the
           act
           of
           the
           Ministers
           of
           Baptism
           ,
           but
           also
           the
           party
           baptized
           his
           act
           of
           invocating
           ,
           addicting
           ,
           profession
           of
           Service
           and
           Doctrine
           ,
           and
           obediently
           testifying
           it
           by
           that
           sign
           :
           for
           that
           is
           plain
           from
           the
           command
           ,
           Acts
           2.
           38.
           
           
             Let
             every
             one
             of
             you
             be
             baptized
             in
             the
             Name
             of
             Jesus
             Christ
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           is
           the
           requiring
           of
           a
           duty
           from
           them
           conjoyned
           with
           repentance
           ,
           and
           ●herefore
           to
           be
           baptized
           is
           not
           meerly
           passive
           ,
           but
           implies
           a
           voluntary
           yielding
           of
           a
           person
           to
           it
           .
           And
           it
           is
           further
           proved
           from
           the
           words
           to
           
             Paul
             ,
             Acts
          
           22.
           16.
           where
           he
           is
           commanded
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Arise
             ,
             baptise
             ,
             and
             wash
             ,
          
           which
           all
           require
           voluntary
           action
           on
           his
           part
           ,
           as
           well
           as
           ministration
           on
           Ananias
           his
           part
           ,
           out
           of
           which
           this
           argument
           is
           formed
           :
           They
           are
           not
           baptized
           into
           Christs
           Name
           ,
           or
           his
           Fathers
           ,
           and
           Spirits
           Name
           ,
           who
           do
           not
           perform
           the
           acts
           required
           in
           that
           expression
           ;
           But
           infants
           of
           believers
           do
           not
           perform
           the
           acts
           required
           in
           that
           expression
           ;
           therefore
           they
           are
           not
           baptized
           into
           Christs
           Name
           ,
           or
           his
           Fathers
           ,
           o●
           Spirits
           ,
           according
           to
           the
           meaning
           of
           it
           in
           the
           institution
           .
           So
           that
           this
           argument
           is
           not
           a
           petty
           reasoning
           ,
           but
           a
           solid
           reason
           ,
           to
           prove
           infants
           baptism
           not
           such
           as
           Christ
           appointed
           .
           As
           for
           Mr.
           Ms.
           frivolous
           question
           ,
           
             Were
             not
             the
             infants
             of
             the
          
           Jews
           
             devoted
             to
             God
             by
             Circumcision
             ,
             though
             they
             could
             not
             actually
             devote
             themselves
             ?
          
           Though
           I
           am
           not
           bound
           to
           answer
           his
           impertinent
           questions
           ,
           yet
           I
           will
           tell
           him
           they
           were
           ;
           yet
           this
           is
           nothing
           to
           the
           business
           in
           hand
           ,
           about
           the
           meaning
           of
           the
           Phrase
           [
           
             to
             be
             baptized
             into
             the
             Name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Spirit
          
           ]
           which
           manifestly
           implies
           the
           party
           baptized
           his
           act
           ,
           which
           infants
           cannot
           
           do
           .
           Whereas
           no
           where
           ▪
           there
           is
           such
           a
           command
           [
           Be
           ye
           circumced
           in
           the
           Name
           of
           Jesus
           Christ
           ]
           nor
           is
           it
           all
           one
           to
           be
           circimcised
           ,
           as
           to
           be
           baptized
           ;
           which
           is
           still
           supposed
           but
           never
           proved
           .
        
         
           4.
           
           I
           further
           urged
           ,
           Christ
           bids
           the
           Apostles
           presently
           after
           Baptism
           ,
           
             Teach
             them
             to
             observe
             what
             ever
             he
             commanded
          
           ;
           But
           this
           direction
           could
           not
           pertain
           to
           infants
           ,
           they
           could
           not
           be
           taught
           to
           observe
           Christs
           commands
           ;
           therefore
           neither
           were
           they
           appointed
           to
           be
           baptized
           :
           Mr.
           M.
           denies
           that
           
             they
             were
             enjoyned
             presently
             to
             teach
             them
             to
             observe
             what
             Christ
             commanded
             .
          
           But
           the
           Text
           knits
           these
           together
           ,
           Baptizing
           and
           Teaching
           ,
           so
           as
           that
           they
           that
           were
           baptized
           should
           be
           taught
           ,
           &
           that
           by
           them
           that
           baptized
           them
           ;
           which
           the
           Apostles
           could
           not
           do
           ,
           being
           to
           go
           up
           and
           down
           from
           place
           to
           place
           ,
           to
           plant
           the
           Churches
           in
           all
           Nations
           ,
           if
           they
           had
           been
           to
           baptize
           infants
           ;
           for
           then
           they
           must
           have
           staid
           many
           years
           till
           they
           came
           to
           understanding
           to
           be
           taught
           to
           observe
           what
           Christ
           commanded
           .
           No
           man
           me
           thinks
           should
           imagine
           Christs
           appointment
           to
           be
           thus
           ,
           Make
           infants
           disciples
           ,
           and
           baptize
           them
           ,
           and
           then
           after
           five
           ,
           six
           ,
           or
           ten
           years
           ,
           when
           they
           are
           grown
           to
           some
           understanding
           ,
           come
           again
           and
           teach
           them
           to
           observe
           what
           I
           have
           commanded
           ,
           but
           that
           Christ
           did
           appoint
           them
           to
           teach
           them
           presently
           after
           Baptism
           ,
           that
           is
           ,
           in
           so
           many
           hours
           or
           days
           after
           that
           Ordinance
           was
           administred
           ,
           as
           it
           could
           be
           well
           done
           .
           Nor
           doth
           Mr.
           Cobbet
           avoid
           this
           objection
           by
           saying
           ,
           pag.
           179.
           
             then
             they
             must
             be
             presently
             taught
             the
             whole
             minde
             of
             Christ
             ,
             which
             is
             impossible
             .
          
           For
           [
           presently
           ]
           is
           not
           restained
           to
           an
           instant
           ,
           but
           comprehends
           a
           just
           latitude
           of
           time
           for
           the
           doing
           of
           the
           thing
           ,
           onely
           it
           notes
           that
           the
           beginning
           of
           it
           is
           to
           be
           not
           long
           after
           Baptism
           ,
           but
           sooner
           by
           much
           than
           it
           could
           be
           done
           to
           infants
           .
           Mr.
           
             Baxter
             Plain
             Scripture
             Proof
             ,
             pag.
          
           341.
           argues
           thus
           ,
           
             What
             Christ
             hath
             conjoyned
             ,
             man
             must
             not
             separate
             ;
             but
             Christ
             hath
             conjoyned
             Discipling
             and
             Baptizing
             ,
          
           (
           I
           add
           ,
           
             and
             Teaching
          
           )
           
             therefore
             we
             must
             not
             separate
             them
             .
          
        
         
           5.
           
           The
           institution
           of
           Christ
           is
           best
           understood
           by
           the
           command
           of
           the
           Apostles
           ,
           the
           resolution
           of
           Philip
           ,
           the
           practice
           of
           
             John
             Baptist
          
           ,
           the
           Apostles
           ,
           and
           other
           men
           sent
           by
           God
           to
           baptize
           ;
           but
           the
           Apostle
           Peter
           commanded
           first
           Repentance
           and
           then
           Baptism
           ,
           Acts
           2.
           38.
           
           Philip
           resolved
           the
           Eunuch
           demanding
           ,
           
             What
             hindereth
          
           
           
             me
             to
             be
             baptised
             ?
             If
             thou
             believest
             with
             all
             thy
             heart
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             thou
             maist
             ,
          
           it
           is
           lawfull
           or
           allowed
           thee
           ,
           Acts
           8.
           36
           ,
           37.
           
           John
           the
           Baptist
           ,
           the
           Apostles
           ,
           and
           other
           holy
           men
           sent
           by
           God
           to
           baptize
           ,
           baptized
           none
           but
           Professors
           of
           Repentance
           ,
           Faith
           ,
           and
           being
           Disciples
           of
           Christ
           ,
           as
           may
           appear
           by
           the
           Texts
           mentioning
           their
           baptizing
           ,
           Mat.
           3.
           6.
           
           Mark
           1.
           5.
           
           Luke
           3.
           10.
           
           Acts
           2.
           41
           
           ▪
           &
           8.
           12
           ,
           13
           ,
           38
           ▪
           &
           9.
           18.
           
           &
           10.
           47.
           
           &
           11.
           17
           ,
           18.
           
           &
           16.
           15
           ,
           31
           ,
           32
           ,
           33.
           
           &
           18.
           8.
           
           &
           19.
           5.
           
           &
           22.
           16.
           
           Therefore
           Christs
           institution
           is
           of
           baptizing
           onely
           Professors
           of
           Repentance
           ,
           Faith
           ,
           and
           being
           Disciples
           of
           Christ
           ,
           and
           therefore
           not
           infants
           of
           believers
           .
           The
           major
           cannot
           be
           denied
           by
           those
           that
           confess
           that
           Scripture
           best
           expounds
           Scripture
           ,
           and
           that
           the
           Apostles
           knew
           Christs
           minde
           ,
           and
           did
           observe
           it
           .
           The
           minor
           is
           manifest
           from
           the
           Texts
           alleged
           .
           And
           Mr.
           Rutherfords
           words
           are
           express
           to
           that
           purpose
           ,
           
             Divine
             Right
             of
             Church
             ▪
             government
             ,
             cap.
          
           5.
           q.
           1.
           pag.
           257.
           
           
             We
             reade
             that
          
           John
           Baptist
           
             and
             the
             Apostles
             baptized
             none
             but
             such
             as
             confessed
             their
             sins
             ,
             and
             professed
             faith
             in
             Christ
             Jesus
             .
          
        
         
           To
           this
           Mr.
           
             M.
             Defence
             ,
             pag.
          
           227.
           says
           ,
           
             that
             it
             would
             be
             a
             hard
             task
             for
             me
             to
             prove
             that
          
           John
           
             baptized
             none
             but
             upon
             profession
             of
             Repentance
             .
          
        
         
           I
           reply
           ,
           1.
           
           It
           is
           proved
           already
           and
           confessed
           by
           Mr.
           Rutherford
           .
           2.
           
           I
           did
           think
           Mr.
           Ms.
           own
           words
           ,
           
             Sermon
             pag
          
           44.
           that
           John
           
             did
             teach
             before
             he
             baptized
             ,
             because
             then
             no
             other
             were
             capable
             of
             Baptism
             ,
          
           did
           amount
           to
           as
           much
           ,
           till
           Mr.
           M.
           to
           help
           himself
           ,
           referred
           [
           then
           ]
           to
           the
           time
           untill
           Parents
           were
           converted
           not
           to
           the
           time
           of
           Johns
           and
           the
           Apostles
           ministry
           ,
           of
           which
           the
           objection
           was
           ,
           to
           which
           in
           those
           words
           he
           answered
           .
           For
           the
           objection
           was
           ,
           that
           
             they
             always
             taught
             and
             made
             them
             Disciples
             ,
             by
             teaching
             before
             they
             baptized
             any
          
           ;
           and
           Mr.
           Ms.
           words
           in
           his
           answer
           were
           ,
           John
           
             and
             Christs
             Disciples
             ,
             and
             the
             Apostles
             ,
             did
             teach
             before
             they
             baptized
             ,
             because
             then
             no
             other
             were
             capable
             of
             Baptism
             ,
          
           which
           if
           not
           understood
           of
           the
           time
           of
           their
           Ministery
           ,
           it
           was
           an
           answer
           besides
           the
           objection
           .
           3.
           
           Mr.
           M.
           hath
           not
           yet
           shewed
           any
           other
           ,
           but
           such
           baptized
           by
           them
           ,
           and
           therefore
           it
           is
           probable
           in
           the
           highest
           degree
           of
           probability
           that
           no
           other
           were
           baptized
           by
           them
           .
           4.
           
           I
           think
           an
           argument
           in
           this
           matter
           from
           the
           Evangelists
           relation
           negatively
           is
           good
           proof
           ,
           unless
           we
           will
           suppose
           
             John
             Baptist
          
           and
           the
           Apostles
           were
           defective
           in
           their
           duty
           ,
           or
           
           the
           Evangelists
           in
           their
           narrations
           of
           that
           which
           frequently
           (
           if
           it
           had
           been
           their
           duty
           )
           would
           have
           occurred
           ,
           and
           their
           story
           lead
           them
           to
           mention
           ,
           and
           it
           was
           of
           much
           concernment
           to
           the
           Churches
           of
           God
           in
           after
           Ages
           they
           should
           .
        
         
           2.
           
           He
           saith
           ,
           
             It
             would
             be
             hard
             to
             prove
             that
          
           John
           
             did
             impose
             or
             require
             confession
             of
             sin
             before
             baptism
             .
          
        
         
           Reply
           .
           I
           think
           not
           ,
           1.
           what
           they
           did
           ,
           sure
           was
           required
           of
           them
           ,
           else
           it
           had
           not
           been
           an
           acceptable
           thing
           ,
           and
           by
           John
           ,
           else
           he
           had
           failed
           in
           his
           duty
           ,
           Luke
           1.
           17.
           
           But
           they
           confessed
           sin
           afore
           Baptism
           ▪
           Matth.
           3.
           6.
           
           Mark
           1.
           5.
           
           Ergo.
           2.
           
           He
           that
           preached
           repentance
           to
           them
           that
           came
           to
           be
           baptized
           ,
           required
           confession
           of
           sins
           (
           which
           is
           a
           chief
           part
           of
           it
           )
           afore
           Baptism
           ;
           But
           so
           did
           
             John
             ,
             Matth.
          
           3.
           2.
           
           Ergo.
           3.
           
           He
           that
           preached
           to
           them
           
             to
             prepare
             the
             way
             of
             the
             Lord
             ,
          
           required
           confession
           of
           sins
           afore
           Baptism
           ,
           for
           that
           was
           the
           preparing
           the
           way
           of
           the
           Lord
           by
           bringing
           persons
           to
           confess
           sins
           ,
           and
           then
           to
           baptise
           them
           ;
           But
           John
           did
           preach
           
             to
             prepare
             the
             way
             of
             the
             Lord
             ,
             Mat.
          
           3.
           3.
           4.
           
           He
           that
           preached
           the
           Baptism
           of
           repentance
           ,
           required
           confession
           of
           sin
           to
           Baptism
           ;
           But
           John
           did
           preach
           the
           Baptism
           of
           repentance
           ,
           Mark
           1.
           4.
           
           Luke
           3.
           3.
           
           Acts
           13.
           24.
           
           &
           19.
           4.
           
        
         
           To
           prevent
           this
           ,
           saith
           Mr.
           
             M.
             It
             is
             said
             ,
             he
             baptized
             them
             eis
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           
             unto
             repentance
          
           )
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           
             in
             repentance
          
           )
           
             as
             stated
             in
             actual
             repentance
          
           .
        
         
           But
           dare
           Mr.
           M.
           in
           good
           earnest
           say
           that
           
             John
             Baptist
          
           did
           admit
           persons
           to
           Baptism
           that
           were
           not
           in
           a
           state
           of
           repentance
           ?
           If
           he
           should
           ,
           I
           doubt
           not
           but
           to
           be
           able
           to
           prove
           the
           contrary
           from
           that
           which
           is
           said
           of
           those
           he
           baptized
           ,
           Matth.
           3.
           6.
           
           
             They
             were
             baptized
             of
             him
             in
             Iordan
             ,
             confessing
             their
             sins
          
           ;
           and
           Mark
           1.
           5.
           
           
             They
             were
             all
             baptized
             of
             him
             in
             the
             River
             of
             Iordan
             ,
             confessing
             their
             sins
          
           ;
           [
           all
           ]
           must
           not
           be
           understood
           simply
           ,
           for
           so
           it
           were
           not
           true
           ,
           but
           ,
           as
           the
           matter
           requires
           ,
           with
           this
           limitation
           ,
           all
           that
           were
           baptized
           were
           baptized
           confessing
           of
           sins
           ,
           which
           was
           a
           state
           of
           repentance
           ,
           Matth.
           21.
           32.
           the
           different
           state
           of
           those
           that
           believed
           Iohn
           ,
           and
           those
           that
           believed
           not
           ,
           is
           expressed
           thus
           ,
           
             the
             one
             repented
             that
             they
             might
             believe
             ,
          
           and
           the
           other
           not
           .
           And
           by
           comparing
           it
           with
           Luke
           7.
           29
           ,
           30.
           it
           appears
           they
           onely
           were
           baptized
           that
           believed
           Iohn
           ,
           and
           others
           not
           .
           But
           were
           it
           not
           Mr.
           M.
           had
           been
           minded
           to
           wrangle
           ,
           there
           had
           been
           no
           need
           to
           have
           proved
           
           this
           ,
           His
           own
           words
           ,
           
             That
             there
             was
             a
             new
             Church
             to
             be
             constituted
             of
             those
             that
             should
             receive
             Christ
             ,
             Sermon
             page
          
           44.
           shews
           none
           were
           to
           be
           baptized
           but
           penitents
           ,
           unless
           they
           were
           to
           be
           Church
           members
           who
           were
           not
           in
           a
           state
           of
           repentance
           .
           Would
           Iohn
           admit
           manifest
           impenitents
           ?
           Then
           the
           new
           Church
           should
           consist
           of
           impenitents
           ,
           and
           so
           no
           difference
           between
           the
           Church
           and
           the
           world
           ,
           them
           that
           receive
           Christ
           and
           them
           that
           receive
           him
           not
           ,
           all
           should
           be
           Church-members
           .
           Iohns
           baptism
           and
           Christs
           is
           by
           Protestants
           asserted
           to
           be
           all
           one
           ,
           saving
           that
           the
           one
           pointed
           at
           Christ
           to
           come
           after
           ,
           Acts
           19
           4.
           the
           other
           as
           already
           manifested
           by
           name
           ,
           neither
           did
           admit
           any
           but
           penitents
           ,
           and
           believers
           in
           shew
           .
           As
           for
           Mr.
           Ms.
           quirk
           ,
           that
           he
           baptized
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Matthew
           3.
           
           〈◊〉
           .
           
             unto
             repentance
          
           ,
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             in
             repentance
          
           .
           1.
           
           I
           might
           urge
           Erasmus
           his
           reading
           
             ad
             poenitentiam
             ,
             at
          
           or
           
             upon
             their
             repentance
          
           ,
           as
           the
           like
           is
           to
           be
           expounded
           Matthew
           12.
           41.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           not
           [
           unto
           ]
           but
           [
           
             at
             the
             preaching
             of
             Ionas
          
           .
           2.
           
           There
           is
           no
           need
           ▪
           for
           both
           are
           true
           ,
           and
           may
           be
           proved
           out
           of
           the
           text
           ,
           that
           he
           preached
           repentance
           to
           be
           before
           baptism
           and
           after
           .
           That
           he
           preached
           repentance
           to
           be
           before
           baptism
           is
           already
           proved
           ,
           and
           Pareus
           in
           his
           Comment
           .
           on
           Matthew
           3.
           5.
           disputing
           against
           Maldonate
           the
           Iesuite
           ,
           who
           applies
           this
           confession
           of
           sins
           to
           Auricular
           confession
           ,
           urgeth
           the
           tense
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           it
           is
           in
           the
           present
           tense
           ,
           referring
           to
           the
           time
           of
           baptism
           ,
           having
           confessed
           their
           sins
           ,
           or
           then
           confessing
           their
           sins
           when
           baptized
           ,
           not
           confessing
           their
           sins
           after
           as
           in
           Auricular
           confession
           at
           the
           sacrament
           of
           Penance
           as
           they
           call
           it
           .
           Hereupon
           he
           urgeth
           ,
           
             Non
             prius
             baptizabantur
             postea
             confitebantur
             ut
             in●p●e
             fingit
             Maldonatus
             ,
          
           and
           concludes
           ,
           
             that
             Iohn
             rejected
             the
             Pharisees
             when
             he
             saw
             their
             hypocrisy
             ,
             v.
          
           7.
           and
           infers
           
             that
             his
             auditors
             first
             in
             testimony
             of
             repentance
             confessed
             their
             sins
             ,
             and
             then
             were
             baptized
             ,
          
           and
           gathers
           this
           doctrine
           ,
           
             To
             the
             Sacraments
             no
             impenitents
             are
             to
             be
             admitted
             .
          
        
         
           It
           s
           true
           that
           he
           baptized
           them
           unto
           future
           repentance
           ,
           that
           is
           so
           as
           that
           they
           were
           required
           and
           professed
           to
           repent
           and
           change
           their
           lives
           .
           Therefore
           he
           required
           that
           they
           should
           bring
           forth
           fruits
           meet
           for
           repentance
           ,
           Luke
           3.
           8.
           and
           directed
           particularly
           wherin
           verse
           11
           ,
           13
           ,
           14.
           
           Initial
           repentance
           is
           prerequired
           to
           baptism
           ,
           and
           continued
           repentance
           is
           to
           follow
           after
           ,
           and
           therefore
           Iohn
           
           Baptists
           calling
           for
           repentance
           and
           preaching
           the
           baptism
           of
           repentance
           shew
           not
           only
           that
           this
           was
           the
           lesson
           they
           were
           all
           to
           learn
           ,
           but
           that
           also
           as
           Pareus
           proves
           ,
           that
           they
           must
           all
           manifest
           that
           they
           repented
           afore
           he
           baptized
           them
           ,
           and
           that
           all
           did
           and
           were
           tied
           to
           make
           confession
           of
           sins
           ,
           notwithstanding
           Mr
           :
           Ms.
           saying
           .
        
         
           Master
           M.
           sets
           down
           the
           
             judgement
             of
             very
             learned
             men
             who
             conceive
             their
             confession
             of
             sins
             was
             not
             because
             it
             is
             a
             necessary
             medium
             to
             all
             who
             should
             receive
             baptism
             ,
             but
             to
             cleer
             his
             baptism
             from
             misconstruction
             ,
             to
             thwart
             the
             opinion
             of
             justification
             by
             the
             works
             of
             the
             Law.
          
           To
           which
           I
           say
           .
        
         
           1.
           
           That
           were
           this
           granted
           ,
           yet
           it
           avoids
           not
           my
           argument
           ,
           who
           bring
           the
           matter
           of
           fact
           onely
           ,
           it
           is
           enough
           for
           me
           at
           present
           if
           it
           appear
           that
           Iohn
           baptized
           none
           but
           penitents
           .
        
         
           2.
           
           Yet
           the
           judgement
           of
           those
           very
           learned
           men
           is
           but
           their
           own
           saying
           ,
           nor
           can
           it
           be
           right
           .
           For
           if
           
             the
             end
             of
             Iohns
             requiring
             repentance
             was
             only
             to
             clear
             his
             baptism
             from
             misconstruction
             ,
             because
             the
             men
             who
             came
             to
             be
             baptized
             of
             Iohn
             ,
             were
             such
             as
             had
             been
             educated
             in
             an
             opinion
             of
             justification
             by
             works
             of
             the
             Law
             ,
             &
             so
             more
             was
             required
             of
             them
             than
             of
             others
             ,
             as
             it
             is
             usual
             to
             require
             more
             of
             an
             heretick
             for
             his
             admission
             into
             the
             bosome
             of
             the
             Church
             ,
          
           then
           he
           had
           required
           such
           confession
           of
           sins
           and
           repentance
           only
           of
           Pharisees
           and
           their
           Scholars
           ,
           whereas
           he
           required
           it
           also
           of
           Publicans
           ,
           Harlots
           ,
           Souldiers
           ,
           as
           may
           be
           seen
           Luke
           3.
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           
           And
           indeed
           he
           required
           it
           of
           all
           for
           both
           ends
           ,
           that
           he
           might
           contradict
           the
           Pharisees
           doctrine
           ,
           and
           because
           it
           was
           a
           necessary
           prerequisite
           to
           his
           baptism
           ,
           because
           his
           baptism
           was
           contrary
           to
           the
           baptism
           that
           initiated
           proselytes
           into
           Iudaism
           ,
           in
           the
           nature
           of
           it
           ,
           that
           is
           the
           doctrine
           taught
           by
           the
           Baptist
           ,
           and
           professed
           by
           the
           baptized
           ,
           the
           Pharisees
           baptism
           requiring
           observance
           of
           the
           Law
           for
           righteousness
           ,
           and
           Iohns
           baptism
           requiring
           repentance
           for
           remission
           of
           sins
           ,
           and
           therefore
           the
           Pharisees
           rejected
           it
           ,
           Luke
           7.
           29
           ,
           30.
           so
           that
           in
           truth
           this
           judgement
           of
           those
           learned
           men
           about
           the
           reason
           of
           Iohns
           baptism
           proves
           against
           Mr.
           M.
           that
           repentance
           is
           to
           antecede
           baptism
           ,
           and
           his
           allegation
           thereof
           may
           be
           retorted
           upon
           him
           .
        
         
           6.
           
           To
           strengthen
           this
           argument
           from
           the
           institution
           of
           Christ
           and
           practise
           Apostolical
           ,
           there
           are
           many
           passages
           in
           the
           Epistles
           ,
           which
           
           do
           prove
           that
           baptism
           was
           and
           ought
           to
           be
           with
           such
           profession
           and
           acts
           of
           the
           baptized
           ,
           as
           do
           not
           nor
           can
           ordinarily
           be
           ascribed
           to
           infants
           of
           believers
           ,
           and
           therefore
           they
           are
           not
           rightly
           baptized
           according
           to
           ordinary
           rule
           .
           Ro.
           6.
           3
           ,
           4
           
             Know
             ye
             not
          
           ,
           saith
           the
           Apostle
           ,
           
             that
             so
             many
             of
             us
             as
             were
             baptized
             into
             Iesus
             Christ
             ,
             were
             baptizd
             into
             his
             death
             ;
             therefore
             we
             are
             buried
             with
             him
             by
             baptism
             into
             death
             ,
             that
             like
             as
             Christ
             was
             raised
             up
             from
             the
             dead
             by
             the
             glory
             of
             the
             Father
             ,
             even
             so
             we
             also
             should
             walk
             in
             newness
             of
             life
             ,
          
           now
           
             to
             be
             baptized
             into
             death
             &
             Christs
             death
          
           is
           by
           baptism
           to
           engage
           our selves
           to
           dy
           with
           Christ
           to
           sin
           ,
           with
           profession
           of
           purpose
           of
           newness
           of
           life
           and
           hope
           of
           resurrection
           .
           
             Becman
             .
             Exer.
             Theol.
          
           17.
           pag.
           257.
           
           
             Baptizari
             in
             mortem
             Christi
             dicimur
             quatenus
             stipulamur
             nos
             credere
             in
             Christum
             pro
             nobis
             mortuum
             &
             ipsius
             exemplo
             veluti
             en●care
             peccatum
             ne
             nobis
             dominetur
             .
          
           But
           this
           could
           not
           infants
           do
           therfore
           no
           insants
           were
           then
           baptized
           ,
           and
           consequently
           ought
           not
           to
           be
           now
           .
        
         
           1.
           
           Cor.
           12.
           13.
           
           
             For
             even
             by
             or
             in
             one
             Spirit
             have
             we
             been
             baptized
             into
             one
             body
             ,
             whether
          
           Jews
           or
           Greeks
           ,
           
             whether
             bond
             or
             free
             ,
             and
             have
             been
             all
             made
             drink
             into
             one
             Spirit
             ,
          
           or
           as
           some
           copies
           have
           it
           ,
           
             have
             been
             all
             made
             to
             drink
             or
             drench
             into
             one
             drink
             into
             one
             Spirit
             .
          
           That
           here
           baptism
           with
           water
           and
           the
           drinking
           the
           cup
           in
           the
           Lords
           Supper
           are
           meant
           ,
           is
           manifest
           ,
           the
           Apostle
           arguing
           from
           the
           end
           of
           those
           two
           rites
           for
           the
           union
           and
           communication
           between
           all
           Christians
           ,
           as
           1
           Cor.
           10.
           16
           ,
           17.
           he
           had
           done
           in
           the
           Lords
           Supper
           ,
           and
           Eph.
           4.
           4
           
           ▪
           5.
           he
           doth
           from
           baptism
           .
           And
           without
           that
           allusion
           the
           phrase
           is
           not
           intelligible
           .
           And
           the
           exception
           of
           the
           Antibaptists
           is
           vain
           ,
           that
           it
           is
           Spirit-baptism
           not
           water-baptism
           ,
           For
           it
           is
           indeed
           both
           ,
           Spirit-baptism
           from
           the
           Spirit
           as
           the
           cause
           ,
           and
           water-baptism
           together
           as
           the
           outward
           element
           .
           Now
           hence
           three
           Arguments
           arise
           against
           infant
           baptism
           .
        
         
           1.
           
           All
           that
           were
           baptized
           into
           the
           body
           were
           baptized
           by
           one
           Spirit
           as
           
             the
             Concurrent
             cause
          
           as
           Mr.
           B.
           saith
           rightly
           in
           his
           
             plain
             Scripture
             proof
             ,
             &c.
          
           page
           342.
           that
           is
           together
           
             with
             the
             word
          
           ,
           as
           Ephes.
           5.
           26
           :
           is
           declared
           ,
           by
           
             preaching
             of
             which
             the
             Spirit
             was
             given
             ,
          
           Gal.
           3
           ▪
           2.
           and
           this
           was
           presumed
           of
           all
           ,
           as
           1
           Thes.
           1.
           2.
           4.
           and
           elsewhere
           .
           And
           Mr.
           B.
           truly
           saith
           in
           the
           same
           place
           ,
           
             That
             it
             was
             all
             that
             were
             thus
             baptized
             into
             the
             body
             .
          
           But
           I
           subsume
           ,
           infants
           were
           not
           thus
           baptized
           ,
           Ergo
           ,
           no
           infants
           were
           then
           baptized
           ,
           and
           consequently
           ought
           not
           to
           be
           now
           .
        
         
         
           2.
           
           All
           that
           were
           thus
           baptized
           were
           also
           made
           to
           drink
           ,
           or
           did
           drink
           themselves
           ,
           or
           were
           drencht
           by
           their
           own
           act
           in
           the
           receiving
           the
           cup
           in
           the
           Lords
           Supper
           unto
           one
           Spirit
           in
           communion
           and
           testification
           of
           one
           Spirit
           ,
           as
           1
           Cor.
           10.
           16
           ,
           17.
           
           But
           infants
           did
           not
           thus
           drink
           ,
           Ergo
           infants
           were
           not
           then
           baptized
           .
        
         
           3.
           
           All
           that
           were
           counted
           members
           of
           the
           body
           of
           Christ
           ,
           or
           the
           Church
           ,
           were
           thus
           baptized
           ,
           and
           made
           to
           drink
           .
           But
           infants
           were
           not
           thus
           baptized
           ,
           and
           made
           to
           drink
           ,
           for
           if
           so
           ,
           they
           received
           the
           Lords
           Supper
           ,
           therefore
           were
           not
           then
           visible
           Church
           members
           ,
           and
           consequently
           ought
           not
           to
           be
           so
           counted
           now
           .
        
         
           Gal.
           3.
           26.
           
           
             For
             ye
             are
             all
             the
             children
             of
             God
             by
             faith
             in
             Christ
             Jesus
             .
          
           27.
           
           
             For
             as
             many
             of
             you
             as
             have
             been
             baptized
             into
             Christ
             have
             put
             on
             Christ.
          
           Where
           the
           Apostle
           proving
           that
           they
           were
           all
           the
           children
           of
           God
           by
           faith
           in
           Christ
           ,
           because
           they
           had
           put
           on
           Christ
           ,
           must
           needs
           intimate
           that
           it
           was
           by
           faith
           in
           Christ
           Jesus
           that
           they
           had
           put
           on
           Christ
           ,
           and
           then
           the
           Apostles
           speech
           is
           this
           ,
           As
           many
           of
           you
           as
           have
           been
           baptized
           into
           Christ
           have
           by
           faith
           in
           Christ
           Jesus
           put
           on
           Christ
           ,
           and
           consequently
           so
           many
           as
           were
           baptized
           were
           believers
           ,
           and
           therefore
           no
           infants
           were
           baptized
           for
           want
           of
           faith
           .
        
         
           Ephes.
           4.
           4
           ,
           5.
           
           
             There
             is
             one
             body
             and
             one
             spirit
             ,
             even
             as
             ye
             are
             called
             in
             one
             hope
             of
             your
             calling
             ,
             one
             Lord
             ,
             one
             faith
             ,
             one
             baptism
             .
          
           Whence
           I
           argue
           ,
        
         
           1.
           
           They
           that
           have
           one
           baptism
           ,
           have
           also
           one
           faith
           ;
           But
           infants
           had
           not
           one
           faith
           ;
           Ergo
           they
           had
           not
           one
           baptism
           ,
           and
           consequently
           are
           not
           to
           have
           it
           now
           .
        
         
           2.
           
           One
           faith
           is
           placed
           before
           one
           baptism
           ,
           therefore
           faith
           went
           before
           baptism
           in
           the
           Apostles
           daies
           ,
           and
           consequently
           infants
           were
           not
           baptized
           .
        
         
           3.
           
           They
           that
           were
           counted
           of
           one
           body
           had
           one
           faith
           ;
           But
           infants
           had
           not
           one
           faith
           ,
           therefore
           they
           were
           not
           counted
           of
           one
           body
           ,
           that
           is
           Church-members
           ,
           Mr.
           Bs.
           words
           p.
           342.
           confirm
           this
           Ephes.
           4.
           5.
           
           
             As
             the
             whole
             Church
             is
             one
             body
             ,
             and
             hath
             one
             Lord
             ,
             and
             one
             faith
             ,
             so
             hath
             it
             one
             common
             baptism
             ,
          
        
         
           Eph.
           5.
           26.
           
           
             That
             he
             might
             sanctify
             it
             ,
             cleansing
             it
             with
             the
             washing
             of
             water
             by
             the
             word
             ,
          
           whence
           Mr.
           
             B
             Plain
             Script
             .
             proof
             ,
             p.
          
           342.
           inferres
           ,
           
             the
             whole
             Church
             of
             Christ
             must
             in
             duty
             be
             washed
             with
             water
             .
          
           Now
           I
           argue
           ,
           1.
           
           They
           who
           were
           washed
           with
           water
           ,
           
           were
           cleansed
           with
           the
           washing
           of
           water
           by
           the
           word
           ,
           which
           word
           is
           the
           word
           preached
           ,
           as
           where
           mention
           is
           made
           of
           baptism
           ,
           there
           mention
           is
           made
           of
           preaching
           of
           the
           word
           going
           before
           it
           ,
           and
           [
           
             the
             word
          
           ]
           doth
           no
           where
           signifie
           the
           covenant
           or
           promise
           of
           God
           taken
           precisely
           or
           abstractively
           from
           the
           narration
           of
           Christs
           comming
           and
           invitation
           to
           repentance
           ,
           but
           altogether
           as
           it
           was
           preached
           ,
           as
           may
           be
           seen
           in
           Peters
           speech
           ,
           Acts
           10.
           36
           ,
           37
           ,
           38
           ,
           &c.
           
           But
           infants
           were
           not
           cleansed
           by
           the
           word
           ;
           therefore
           they
           were
           not
           cleansed
           by
           the
           washing
           of
           water
           .
        
         
           2.
           
           The
           whole
           Church
           was
           cleansed
           with
           the
           washing
           of
           water
           by
           the
           word
           ;
           But
           so
           were
           not
           infants
           ;
           therefore
           they
           were
           not
           parts
           of
           the
           Church
           ,
           and
           consequently
           are
           not
           now
           .
        
         
           Col.
           2.
           12.
           
           
             Buried
             with
             him
             in
             baptism
             ,
             wherein
             ye
             have
             also
             been
             raised
             together
             through
             the
             faith
             of
             the
             operation
             of
             God
             who
             hath
             raised
             him
             from
             the
             dead
             .
          
           Whence
           I
           argue
           .
           They
           who
           were
           buried
           with
           Christ
           in
           baptism
           were
           also
           therein
           raised
           together
           through
           faith
           ,
           and
           consequently
           were
           believers
           ;
           But
           infants
           were
           not
           in
           baptism
           raised
           together
           through
           faith
           ;
           therefore
           they
           were
           not
           buried
           with
           Christ
           in
           baptism
           ,
           that
           is
           ,
           they
           were
           not
           baptized
           ,
           and
           by
           consequence
           ought
           not
           to
           be
           .
        
         
           Tit.
           3.
           5.
           is
           usually
           expounded
           of
           baptism
           ,
           as
           by
           Mr.
           B.
           pag.
           342
           ,
           so
           by
           many
           others
           .
           But
           if
           the
           washing
           there
           be
           meant
           of
           baptism
           ,
           it
           is
           such
           as
           was
           with
           
             regeneration
             and
             receiving
             of
             the
             Holy
             Ghost
          
           ;
           therfore
           not
           of
           infants
           whose
           regeneration
           and
           receiving
           was
           unknown
           .
        
         
           Heb.
           6.
           1
           ,
           2.
           
           Where
           the
           foundation
           is
           mentioned
           ,
           this
           order
           is
           observed
           ,
           first
           repentance
           ,
           then
           faith
           ,
           then
           baptism
           ,
           then
           laying
           on
           of
           hands
           ,
           then
           resurrection
           of
           the
           dead
           ,
           and
           lastly
           eternal
           judgement
           ,
           now
           if
           the
           Apostle
           kept
           a
           right
           order
           here
           used
           in
           teaching
           ,
           and
           according
           to
           the
           event
           of
           things
           (
           as
           he
           seems
           to
           have
           done
           )
           then
           repentance
           and
           faith
           went
           before
           baptism
           :
           and
           so
           no
           infants
           baptized
           .
        
         
           1
           Pet.
           3.
           21.
           
           
             The
             baptism
             that
             saves
          
           is
           accompanyed
           with
           
             the
             answer
             of
             a
             good
             conscience
             towards
             God.
          
           This
           saith
           Beza
           in
           his
           annot
           .
           on
           that
           text
           
             alludes
             to
             the
             Custome
             of
             stipulating
             or
             promising
             at
             baptism
             by
             the
             baptised
             :
          
           which
           if
           right
           (
           as
           is
           probable
           )
           then
           it
           is
           manifest
           that
           the
           baptized
           did
           answer
           at
           baptism
           ,
           which
           infants
           could
           not
           ,
           and
           therefore
           were
           not
           baptized
           .
        
      
       
         
         
           
             SECT
             .
             VI.
          
           
        
         
           
             Mr.
             Blakes
             exception
             against
             the
             Major
             ,
             that
             such
             institution
             or
             example
             as
             I
             require
             for
             infant-baptism
             is
             unnecessary
             ,
             is
             refelled
             .
          
        
         
           AGainst
           these
           arguments
           (
           chiefly
           the
           two
           first
           )
           brought
           to
           prove
           that
           infants
           are
           not
           to
           be
           baptized
           ,
           according
           to
           the
           institution
           Matth.
           28.
           19.
           and
           the
           practise
           of
           the
           Apostles
           (
           besides
           what
           is
           alleged
           and
           refuted
           already
           )
           many
           things
           are
           alleged
           .
           Mr.
           
             Blake
             Vindic.
             foederis
          
           page
           411.
           construes
           the
           objection
           ,
           that
           infant-baptism
           wants
           an
           institution
           ,
           as
           if
           the
           meaning
           were
           that
           it
           wants
           an
           institution
           with
           limit
           to
           infant
           age
           ,
           and
           then
           talks
           thus
           at
           randum
           ,
           
             This
             Objection
             ,
             if
             it
             have
             force
             in
             it
             ,
             followed
             home
             ,
             will
             overthrow
             all
             baptism
             at
             any
             age
             ,
             and
             every
             other
             new
             Testament
             ordinance
             whatsoever
             :
             For
             according
             to
             this
             rule
             a
             person
             must
             bring
             a
             precept
             for
             one
             of
             his
             age
             to
             be
             baptized
             .
          
           But
           this
           is
           M.
           Blakes
           mistake
           of
           the
           objection
           ;
           For
           in
           it
           an
           institution
           is
           not
           required
           with
           limit
           to
           infant
           age
           ,
           but
           such
           an
           institution
           as
           comprehends
           by
           any
           description
           ordinarily
           infant
           age
           .
           
             But
             then
          
           ,
           saith
           he
           ,
           
             upon
             the
             same
             account
             church-members
             in
             covenant
             of
             any
             age
             ought
             to
             be
             baptized
             ,
             and
             so
             the
             institution
             is
             not
             in
             question
             (
             about
             that
             there
             is
             an
             agreement
             )
             but
             whether
             infants
             be
             in
             covenant
             ,
             whether
             they
             be
             any
             church-members
             ,
             is
             to
             be
             disputed
             ,
             which
             already
             is
             satisfied
             .
          
        
         
           Answ.
           It
           is
           false
           which
           he
           faith
           that
           
             there
             is
             an
             agreement
             about
             the
             institution
             ,
          
           I
           deny
           that
           the
           institution
           is
           ,
           Baptize
           persons
           in
           covenant
           ,
           except
           he
           mean
           persons
           in
           covenant
           by
           their
           own
           profession
           and
           promise
           ,
           or
           that
           it
           is
           all
           one
           to
           baptize
           disciples
           and
           to
           baptize
           persons
           to
           whom
           God
           hath
           promised
           ,
           or
           covenanted
           Christ
           :
           For
           then
           the
           Jews
           yet
           uncalled
           should
           be
           baptized
           ,
           to
           whom
           Gods
           covenant
           is
           ,
           Romans
           11.
           27.
           
           It
           is
           false
           also
           that
           
             upon
             the
             same
             account
             upon
             which
             the
             institution
             of
             baptism
             with
             limit
             to
             infancy
             is
             waved
             ,
             church-members
             in
             covenant
             of
             any
             age
          
           (
           in
           Mr.
           Blakes
           sense
           )
           
             ought
             to
             be
             baptized
             ,
             and
             that
             the
             question
             is
             only
             whether
             infants
             be
             in
             covenant
             ,
             whether
             they
             be
             any
          
           
           members
           .
           He
           knows
           well
           that
           I
           yield
           that
           infants
           are
           in
           the
           covenant
           of
           grace
           ,
           in
           respect
           of
           Gods
           promise
           to
           as
           many
           of
           them
           as
           are
           elect
           ,
           whether
           believers
           children
           or
           not
           ,
           and
           that
           I
           grant
           that
           many
           of
           them
           are
           members
           of
           the
           invisible
           Church
           ;
           yea
           he
           himself
           in
           his
           43.
           chap.
           of
           
             Vindic.
             foederis
             sect
          
           .
           3.
           had
           disputed
           against
           my
           tenet
           ,
           denying
           a
           connexion
           between
           the
           covenant
           and
           initial
           seal
           ,
           and
           therefore
           this
           speech
           of
           his
           shews
           either
           his
           oscitancy
           ,
           or
           his
           willingness
           to
           mislead
           .
        
         
           He
           then
           repeats
           his
           arguments
           in
           his
           
             Birth
             privilege
          
           in
           the
           same
           words
           he
           then
           used
           to
           prove
           the
           institution
           to
           comprize
           infants
           ,
           which
           were
           answered
           in
           my
           
             Examen
             sect
          
           .
           13.
           and
           my
           answer
           there
           vindicated
           in
           my
           
             Postscript
             sect
          
           .
           14
           ,
           15
           ,
           18.
           in
           answer
           to
           the
           11
           chapter
           of
           Mr.
           Blakes
           answer
           to
           my
           Letter
           .
           I
           will
           not
           here
           repeat
           what
           I
           then
           answered
           ,
           but
           reply
           to
           what
           he
           excepts
           in
           his
           
             Vindic.
             Foederis
          
           pag.
           413.
           where
           he
           doth
           not
           shew
           insufficiency
           in
           what
           I
           say
           
             Apol.
             page
          
           147.
           to
           answer
           his
           allegation
           of
           Isaiah
           49.
           22.
           
           But
           saies
           
             he
             doubts
             not
             I
             abuse
             my
             memory
             .
          
           Concerning
           which
           I
           yield
           it
           not
           unlikely
           my
           memory
           did
           fail
           me
           in
           that
           thing
           ,
           of
           his
           alleging
           Isaiah
           49.
           22.
           as
           an
           argument
           by
           it self
           .
           I
           hope
           this
           may
           satisfy
           Mr.
           Blake
           ,
           and
           the
           Reader
           ,
           if
           he
           read
           the
           places
           in
           my
           writings
           here
           mentioned
           ,
           may
           be
           satisfyed
           that
           it
           proves
           not
           any
           thing
           for
           Mr.
           Blakes
           purpose
           .
           Likewise
           for
           what
           I
           answered
           in
           my
           
             Postscript
             sect
          
           :
           18.
           to
           his
           allegation
           of
           Mat.
           18.
           5.
           
           &
           10.
           42.
           
           Mark
           9.
           41.
           
           Luke
           9.
           47
           ,
           48.
           he
           refers
           to
           Mr.
           Baxters
           book
           page
           22.
           
           I
           shall
           refer
           the
           Reader
           to
           my
           answer
           to
           Mr.
           B.
           here
           .
        
         
           M.
           
             Blake
             only
             adds
             ,
             that
             the
             denyal
             that
             infants
             are
             within
             the
             verge
             of
             the
             Commission
             ,
          
           Mat.
           28.
           19.
           
             involves
             the
             Apostles
             and
             all
             that
             are
             imployed
             in
             their
             work
             in
             succession
             ,
             in
             a
             contradiction
             .
             The
             nations
             are
             to
             be
             discipled
             :
             Infants
             bear
             a
             part
             of
             the
             nation
             :
             and
             yet
             infants
             are
             in
             an
             incapacity
             wholly
             of
             it
             .
             See
             Mr.
          
           Cooks
           
             answer
             to
             the
             Challenges
             of
             the
             Anabaptists
             of
          
           Stafford
           ,
           pag.
           14.
           
        
         
           I
           reply
           ,
           Mr.
           Blakes
           words
           are
           so
           obscure
           (
           as
           many
           of
           his
           speeches
           are
           )
           that
           I
           understand
           not
           his
           meaning
           when
           he
           saith
           ,
           
             The
             denyal
             that
             infants
             are
             within
             the
             verge
             of
             that
             commission
          
           Matthew
           28.
           19.
           
             involves
             the
             Apostles
             ,
             and
             all
             that
             are
             imployed
             in
             their
             work
             in
             succession
             ,
             in
             a
             contradiction
             ,
          
           whether
           he
           
           mean
           thus
           ,
           my
           denial
           involves
           the
           Apostles
           in
           a
           contiadiction
           to
           their
           own
           sayings
           ,
           or
           to
           Christs
           words
           :
           either
           way
           understood
           ,
           I
           discern
           not
           any
           truth
           or
           shew
           of
           truth
           in
           Mr.
           Blakes
           words
           .
           Christs
           words
           are
           a
           command
           ,
           and
           not
           an
           enunciation
           ,
           and
           therefore
           there
           can
           be
           according
           to
           exact
           expression
           no
           contradiction
           to
           them
           ;
           and
           for
           any
           sayings
           of
           the
           Apostles
           which
           should
           be
           involved
           in
           a
           contradiction
           by
           my
           denial
           ,
           it
           is
           beyond
           any
           art
           of
           divination
           of
           mine
           to
           ghesse
           which
           and
           where
           they
           should
           be
           .
           And
           for
           his
           syllogism
           it
           is
           false
           ,
           consisting
           of
           four
           terms
           ,
           1.
           
           
             The
             nations
          
           ,
           2.
           
             to
             be
             disciples
          
           ,
           3.
           infants
           ,
           4.
           
             bear
             a
             part
             of
             the
             Nation
             .
          
           If
           it
           were
           good
           I
           might
           from
           the
           parallel
           place
           Mark
           16.
           15.
           argue
           in
           the
           same
           manner
           ,
           Every
           creature
           is
           to
           have
           the
           Gospel
           preached
           to
           it
           ;
           Infants
           bear
           a
           part
           of
           every
           creature
           ,
           therefore
           to
           infants
           the
           Apostles
           were
           to
           preach
           the
           Gospel
           .
           Nor
           is
           there
           any
           contradiction
           in
           these
           two
           Propositions
           ,
           
             The
             nations
             are
             to
             be
             discipled
             ,
          
           and
           yet
           
             infants
             are
             in
             an
             incapacity
             of
             it
             ,
          
           no
           more
           than
           in
           these
           ,
           
             God
             hath
             granted
             repentance
             to
             the
             Nations
             ,
          
           Acts
           11.
           18.
           yet
           not
           to
           infants
           ,
           
             All
             nations
             and
             all
             people
             are
             exhorted
             to
             praise
             God
             ,
          
           Rom.
           15.
           11.
           
             in
             him
             shall
             the
             nations
             trust
             ,
          
           verse
           12.
           yet
           not
           an
           infant
           meant
           .
           The
           speeches
           are
           so
           plain
           Acts
           15.
           3.
           
             declaring
             the
             conversion
             of
             the
             nations
             ,
          
           verse
           7.
           
           
             God
             made
             choice
             among
             us
             ,
             that
             the
             nations
             by
             my
             mouth
             should
             hear
             the
             word
             of
             the
             Gospel
             and
             believe
             ,
          
           verse
           14.
           
           
             Simeon
             hath
             declared
             how
             God
             at
             the
             first
             did
             visit
             the
             Nations
             to
             take
             out
             of
             them
             a
             people
             for
             his
             name
             ,
          
           verse
           17.
           
           
             That
             the
             residue
             of
             men
             might
             seek
             after
             the
             Lord
             ,
             and
             all
             the
             Nations
             upon
             whom
             my
             name
             is
             called
             ,
          
           verse
           19.
           
           
             Wherefore
             my
             sentence
             is
             that
             we
             trouble
             not
             them
             which
             from
             among
             the
             Nations
             are
             turned
             to
             God.
          
           Acts
           20.
           25.
           
           
             As
             touching
             the
             Nations
          
           (
           for
           the
           word
           translated
           Gentiles
           and
           Nations
           is
           the
           same
           in
           all
           these
           places
           )
           
             which
             believe
             ,
             we
             have
             writen
             ,
          
           and
           yet
           in
           no
           one
           of
           these
           places
           are
           infants
           meant
           under
           the
           term
           [
           Nations
           ]
           And
           when
           our
           Lord
           Christ
           expresseth
           what
           he
           said
           Matthew
           28.
           19.
           
           
             Disciple
             all
             nations
          
           ,
           by
           the
           words
           
             preach
             the
             Gospel
             to
             every
             creature
             ,
          
           Mark.
           16.
           15.
           as
           the
           comparing
           the
           texts
           shews
           ,
           and
           interpreters
           confess
           ;
           I
           know
           not
           how
           to
           conceive
           with
           what
           Spirit
           Mr.
           Blake
           is
           moved
           ,
           who
           doth
           so
           often
           seek
           to
           impose
           his
           stale
           all
           egations
           so
           often
           and
           so
           plainly
           refuted
           .
           Will
           any
           man
           conceive
           that
           Christ
           bid
           them
           preach
           to
           infants
           ,
           and
           yet
           
           his
           bidding
           them
           to
           disciple
           all
           nations
           is
           as
           much
           as
           to
           bid
           them
           go
           preach
           to
           all
           nations
           ?
           If
           men
           do
           swallow
           down
           such
           fancies
           ,
           I
           can
           hardly
           judge
           but
           that
           they
           are
           willing
           to
           be
           deceived
           .
           In
           
             Mr.
             Cookes
          
           book
           in
           the
           place
           to
           which
           he
           refers
           me
           ,
           I
           find
           no
           more
           then
           in
           Mr.
           Blakes
           ,
           and
           therefore
           need
           give
           no
           other
           answer
           than
           what
           is
           given
           to
           him
           .
        
         
           But
           Mr.
           Blake
           addes
           .
           
             For
             that
             part
             of
             the
             objection
             ,
             that
             there
             is
             no
             example
             in
             the
             New
             Testament
             scripture
             of
             infant-baptism
             ,
             I
             answer
             ,
             First
             ,
             for
             an
             example
             of
             baptism
             with
             limit
             to
             any
             one
             precise
             number
             of
             years
             or
             daies
             ,
             we
             have
             but
             one
             that
             I
             know
             (
             if
             that
             )
             in
             Scripture
             ,
             and
             that
             is
             of
             Christ
             ,
             who
             was
             (
             as
             is
             computed
             )
             about
             the
             age
             of
             thirty
             when
             he
             was
             baptized
             ,
             if
             this
             be
             prest
             and
             followed
             all
             must
             at
             that
             alone
             be
             for
             baptism
             ,
             and
             no
             other
             of
             any
             age
             may
             be
             baptized
             .
             Mr.
             T.
             had
             many
             years
             above
             thirty
             over
             his
             head
             ,
             when
             I
             heard
             him
             say
             ,
             that
             he
             was
             satisfyed
             ,
             that
             though
             an
             infant
             ought
             not
             to
             be
             baptized
             ,
             yet
             being
             baptized
             in
             infancy
             ,
             when
             in
             years
             he
             did
             make
             profession
             of
             the
             Gospel
             this
             was
             valid
             ,
             which
             he
             spake
             in
             justification
             of
             his
             own
             baptism
             ;
             though
             now
             (
             as
             errour
             is
             creeping
             )
             of
             an
             Antipaedobaptist
             he
             is
             grown
             up
             to
             an
             Anabaptist
             ,
             and
             is
             rebaptized
             ,
             and
             in
             his
             Praecursor
             glories
             in
             his
             shame
             of
             rebaptizing
             others
             .
          
        
         
           Answ.
           The
           Objection
           as
           by
           me
           framed
           doth
           not
           intimate
           a
           pleading
           the
           necessity
           of
           an
           example
           with
           limit
           to
           any
           one
           precise
           number
           of
           years
           or
           daies
           ,
           as
           a
           rule
           to
           be
           followed
           in
           baptism
           ,
           but
           rests
           in
           the
           institution
           and
           examples
           in
           the
           new
           Testament
           as
           sufficient
           to
           direct
           whom
           to
           baptize
           ,
           to
           wit
           disciples
           ,
           repenting
           believers
           in
           Christ
           by
           profession
           ,
           whatever
           be
           their
           age
           ,
           nor
           did
           Mr.
           Bl.
           ever
           hear
           me
           press
           Christs
           age
           as
           the
           exact
           rule
           for
           the
           time
           in
           which
           Christians
           should
           be
           baptized
           ;
           and
           therefore
           did
           not
           Mr.
           Bl.
           take
           occasion
           to
           vent
           his
           jerks
           and
           quips
           (
           in
           which
           he
           is
           frequent
           )
           he
           had
           forborn
           to
           recite
           my
           speech
           in
           that
           manner
           he
           doth
           .
           Concerning
           which
           I
           do
           not
           think
           I
           did
           then
           expresse
           my self
           ,
           to
           wit
           in
           the
           year
           1643.
           (
           for
           sure
           it
           was
           in
           that
           year
           that
           I
           spake
           with
           M.
           Blake
           now
           above
           nine
           years
           since
           )
           in
           the
           very
           words
           he
           sets
           down
           ;
           I
           do
           rather
           conceive
           by
           the
           words
           in
           my
           Exercit.
           pag.
           22.
           composed
           about
           that
           time
           ,
           that
           I
           spake
           more
           cautelously
           .
           But
           had
           I
           said
           it
           ,
           it
           only
           shews
           I
           received
           light
           by
           degrees
           ,
           as
           in
           
           all
           reformations
           it
           hath
           been
           .
           Neither
           am
           I
           an
           Anabaptist
           ,
           nor
           do
           I
           rebaptize
           ,
           and
           though
           I
           glory
           not
           in
           any
           thing
           of
           mine
           ,
           yet
           count
           it
           not
           my
           shame
           ,
           but
           my
           honour
           ,
           that
           God
           hath
           used
           me
           as
           an
           instrument
           to
           reform
           the
           superstitious
           opinion
           and
           prophane
           practice
           of
           infant-baptism
           ,
           or
           rather
           (
           as
           now
           it
           is
           used
           )
           sprinkling
           or
           perfusion
           ,
           and
           do
           bless
           God
           with
           rejoicing
           ,
           that
           amidst
           so
           many
           temptations
           ,
           reproaches
           and
           other
           sufferings
           ,
           my
           heart
           hath
           been
           obedient
           to
           Christs
           command
           of
           being
           baptized
           ,
           and
           baptizing
           ,
           though
           to
           his
           own
           shame
           ,
           he
           makes
           it
           my
           shame
           that
           I
           have
           done
           my
           duty
           in
           this
           particular
           .
        
         
           Mr.
           Blake
           adds
           .
           
             There
             are
             many
             things
             of
             which
             we
             make
             no
             question
             ,
             and
             yet
             we
             have
             no
             example
             of
             them
             .
             I
             instanced
             in
             the
             tryal
             of
             the
             suspected
             wife
             by
             the
             water
             of
             jealousie
             ,
             there
             is
             no
             example
             for
             it
             in
             all
             the
             old
             Testament
             Scripture
             ;
             and
             for
             womens
             receiving
             the
             Lords
             Supper
             ,
             there
             is
             not
             a
             particular
             institution
             ,
             or
             any
             particular
             precedent
             for
             it
             in
             the
             New
             Testament
             :
             See
             further
             instances
             in
             Mr.
          
           Cooks
           
             Treatise
             before
             mentioned
             ,
             page
          
           21.
           
           
             They
             cannot
             give
             us
             any
             instance
             of
             any
             one
             trayned
             up
             by
             believing
             parents
             for
             baptism
             ,
             and
             assoon
             as
             he
             could
             give
             an
             account
             baptized
             ,
             not
             one
             child
             of
             a
             believer
             brought
             up
             for
             covenant
             and
             not
             in
             covenant
             .
          
        
         
           Answ.
           I
           may
           say
           also
           there
           are
           many
           things
           of
           which
           we
           make
           no
           question
           ,
           and
           yet
           we
           have
           no
           example
           of
           them
           :
           It
           is
           enough
           if
           either
           precept
           or
           example
           approved
           could
           be
           brought
           of
           infant-baptism
           .
           Of
           the
           tryal
           by
           the
           water
           of
           jealousie
           there
           was
           no
           need
           of
           example
           to
           direct
           ,
           when
           the
           rule
           was
           so
           plain
           .
           Mr.
           Cooks
           instances
           are
           to
           no
           more
           purpose
           than
           Mr.
           Blakes
           ,
           being
           brought
           against
           them
           who
           deny
           proof
           by
           consequence
           ,
           which
           I
           do
           not
           .
           Their
           need
           be
           no
           example
           brought
           according
           to
           my
           principles
           of
           a
           believers
           child
           catechized
           first
           and
           baptized
           after
           ,
           it
           is
           enough
           to
           us
           that
           such
           a
           one
           is
           comprehended
           in
           the
           institution
           being
           a
           disciple
           ,
           Christ
           never
           requiring
           us
           to
           enquire
           whose
           children
           they
           are
           ,
           but
           what
           is
           their
           faith
           and
           profession
           ,
           and
           to
           baptize
           disciples
           and
           believers
           in
           him
           .
           If
           Mr.
           Blake
           mean
           [
           
             by
             being
             brought
             up
             for
             covenant
          
           ]
           to
           be
           taught
           the
           knowledge
           of
           the
           true
           God
           ,
           Ishmael
           the
           child
           of
           a
           believer
           was
           brought
           up
           for
           covenant
           and
           not
           in
           covenant
           .
           Of
           womens
           ,
           who
           are
           Christian
           believers
           or
           disciples
           ,
           receiving
           the
           Lords
           Supper
           ,
           my
           speech
           
             Examen
             pag.
          
           112.
           
           was
           right
           ,
           there
           is
           institution
           and
           example
           of
           it
           in
           the
           New
           Testament
           ,
           and
           this
           is
           justified
           in
           my
           Postscript
           s.
           11.
           
           But
           Mr.
           Blake
           hath
           a
           fling
           at
           my
           instances
           ,
           though
           his
           fellow
           Paedobaptists
           count
           them
           very
           plain
           ,
           he
           is
           minded
           it
           seems
           to
           be
           
             ad
             oppositum
          
           to
           me
           in
           all
           I
           say
           in
           this
           argument
           .
           The
           particular
           command
           for
           womens
           receiving
           the
           Lords
           Supper
           I
           said
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           1
           Cor.
           11.
           28.
           
           Let
           
           
             a
             man
             examine
             himself
             ,
             and
             so
             let
             him
             eate
             ,
          
           this
           saies
           
             Mr.
             Coleman
             is
             as
             cleer
             for
             women
             as
             men
          
           ;
           But
           then
           ,
           saith
           Mr.
           
             Blake
             John
          
           7.
           22.
           
             is
             Moses
             his
             command
             ,
             the
             Jewes
             practice
             with
             Christs
             approbation
             ,
             in
             the
             same
             comprehensive
             latitude
             in
             regard
             of
             both
             sexes
             ,
             as
             in
             Saint
             Paul
             for
             receiving
             the
             Sacrament
             of
             the
             Lords
             Supper
             .
          
           I
           answered
           ,
           true
           ,
           if
           the
           subject
           matter
           did
           not
           limit
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           the
           male
           John
           7.
           22.
           it
           being
           a
           relation
           of
           the
           Jews
           practice
           ,
           which
           was
           only
           to
           circumcise
           the
           male
           ,
           which
           it
           doth
           not
           1
           Cor.
           11.
           28.
           
           But
           then
           saith
           Mr.
           
             Blake
             ,
             my
             express
             formal
             command
             is
             lost
             ,
             they
             are
             not
             expressed
             but
             included
             only
             ,
             and
             by
             consequence
             ,
             which
             will
             not
             be
             denied
             either
             to
             Mr.
          
           Coleman
           ,
           
             or
             Mr.
          
           Blake
           .
           Answ.
           This
           is
           enough
           for
           me
           which
           he
           grants
           ,
           that
           women
           are
           included
           in
           that
           precept
           1
           Cor.
           11.
           28.
           though
           by
           consequence
           only
           ,
           for
           then
           there
           is
           institution
           in
           the
           New
           Testament
           for
           their
           receiving
           the
           Lords
           Supper
           ,
           and
           therefore
           this
           objection
           of
           Mr.
           Blake
           and
           others
           against
           my
           requiring
           either
           precept
           or
           example
           of
           infant-baptism
           in
           the
           New
           Testament
           in
           express
           terms
           or
           by
           good
           consequence
           ,
           by
           
             requiring
             me
             to
             shew
             a
             like
             precept
             or
             example
             for
             womens
             receiving
             the
             Lords
             Supper
             ,
          
           is
           answered
           by
           his
           own
           grant
           ,
           that
           there
           is
           such
           a
           precept
           for
           womens
           receiving
           the
           Lords
           Supper
           ,
           as
           I
           deny
           to
           be
           for
           infant-baptism
           .
           Yet
           I
           still
           say
           it
           is
           more
           than
           by
           consequence
           ,
           even
           an
           express
           precept
           in
           formal
           terms
           for
           womens
           
           receiving
           the
           Lords
           Supper
           ,
           which
           is
           1
           Cor.
           11.
           28.
           
           For
           I
           take
           that
           to
           be
           an
           express
           command
           in
           formal
           terms
           ,
           which
           is
           in
           the
           imperative
           mood
           ,
           and
           in
           a
           word
           that
           
           according
           to
           Grammar
           construction
           comprehends
           both
           men
           and
           women
           ,
           there
           being
           no
           circumstance
           restraining
           it
           to
           the
           male
           .
           And
           in
           this
           sense
           Mr.
           M.
           saith
           truly
           in
           his
           Sermon
           pag.
           35.
           
           
             Express
             command
             there
             is
             that
             they
             should
             teach
             the
             heathen
             and
             the
             Jews
             ,
             and
             make
             them
             disciples
             ,
             and
             then
             baptize
             them
             ,
          
           though
           Jews
           are
           only
           comprized
           under
           the
           general
           term
           [
           
             all
             nations
          
           .
           ]
        
         
           Mr.
           Blake
           goes
           on
           .
           
             He
             further
             saith
             ,
             that
          
           1
           Cor.
           10.
           17.
           
             is
             an
             express
             example
             in
             formal
             terms
             of
             womens
             receiving
             the
             Lords
             Supper
             ;
             we
             being
             many
             are
             one
             bread
             and
             one
             body
             ,
             for
             we
             are
             partakers
             of
             one
             bread
             .
             I
             demand
             of
             Mr.
          
           T.
           
             whether
             the
             Apostle
             speaks
             in
             the
             person
             of
             Christians
             or
             in
             the
             person
             of
             women
             ?
             not
             of
             women
             sure
             ,
             for
             he
             takes
             in
             himself
             ,
             and
             he
             was
             a
             man
             ,
             and
             then
             the
             formality
             of
             an
             express
             example
             falls
             .
             When
             it
             is
             said
             that
             the
             whole
             house
             of
             Israel
             is
             circumcised
             in
             the
             flesh
             ,
             Mr.
          
           T
           :
           
             will
             not
             yield
             that
             there
             is
             a
             proof
             ,
             not
             by
             any
             consequence
             ,
             that
             women
             ,
             though
             of
             the
             house
             of
             Israel
             were
             virtually
             circumcised
             :
             but
             all
             partaking
             of
             one
             bread
             ,
             there
             is
             a
             proof
             formal
             and
             express
             that
             they
             were
             at
             the
             Lords
             Supper
             .
          
        
         
           Answ.
           An
           expresse
           formal
           example
           is
           mentioned
           1
           Cor.
           10.
           17.
           of
           womens
           receiving
           the
           Lords
           Supper
           ,
           there
           being
           relation
           of
           partaking
           the
           bread
           in
           the
           indicative
           mood
           ,
           and
           the
           term
           [
           
             we
             all
          
           ]
           according
           to
           Grammar
           construction
           the
           matter
           not
           excluding
           them
           comprehending
           women
           as
           well
           as
           men
           .
           For
           the
           Apostle
           under
           [
           
             all
             we
          
           ]
           expresly
           comprehends
           all
           
             the
             many
             that
             were
             one
             bread
             and
             one
             body
             ,
          
           who
           are
           all
           Christians
           both
           Jewes
           and
           Gentiles
           ,
           1
           1
           Cor.
           12.
           13.
           
           Mr.
           Blakes
           demand
           makes
           a
           disjunction
           of
           members
           coincident
           ,
           which
           is
           illogical
           ;
           However
           to
           it
           as
           it
           is
           I
           say
           the
           Apostle
           speaks
           in
           his
           own
           person
           ,
           not
           in
           anothers
           ,
           yet
           he
           speaks
           of
           the
           persons
           of
           all
           Christians
           both
           men
           and
           women
           ,
           and
           he
           takes
           in
           as
           expresly
           the
           women
           as
           the
           men
           ,
           and
           the
           formality
           of
           the
           example
           is
           of
           one
           as
           well
           as
           the
           other
           .
           As
           for
           the
           other
           passage
           alleged
           by
           Mr.
           Blake
           the
           Predicate
           [
           
             circumcised
             in
             the
             flesh
          
           ]
           being
           necessarily
           understood
           of
           actual
           circumcision
           ,
           there
           is
           a
           necessity
           to
           understand
           the
           Subject
           [
           
             the
             whole
             house
             of
             Israel
          
           ]
           synecdochically
           ,
           else
           the
           speech
           would
           not
           be
           true
           .
           But
           tropes
           are
           not
           to
           be
           made
           but
           where
           there
           is
           a
           necessity
           to
           make
           good
           the
           speech
           ,
           or
           to
           
           make
           it
           agree
           with
           the
           scope
           ,
           circumstances
           and
           other
           expressions
           :
           of
           which
           there
           is
           no
           necessity
           1
           Cor.
           10.
           17.
           to
           verify
           the
           speech
           of
           the
           Apostle
           ,
           but
           that
           it
           is
           true
           of
           women
           as
           well
           as
           men
           ,
           and
           must
           be
           so
           understood
           without
           a
           trope
           ,
           and
           therefore
           there
           the
           speech
           is
           to
           be
           expounded
           according
           to
           the
           plain
           Grammatical
           meaning
           as
           expressed
           formally
           without
           the
           like
           trope
           .
        
         
           Mr.
           Blake
           saith
           of
           me
           .
           
             He
             brings
             Acts
          
           20.
           7.
           
             that
             the
             disciples
             on
             the
             first
             day
             of
             the
             week
             came
             together
             to
             break
             bread
             .
             Here
             is
             an
             example
             as
             express
             and
             formal
             .
             Mr.
          
           T.
           
             cannot
             infallibly
             prove
             by
             help
             of
             consequence
             much
             less
             expressly
             that
             there
             was
             a
             woman
             there
             .
             At
             that
             night
             meeting
             there
             might
             be
             none
             but
             men
             ,
             as
             at
             the
             first
             institution
             .
             It
             can
             never
             be
             an
             express
             example
             till
             it
             be
             made
             appear
             that
             none
             are
             disciples
             but
             women
             .
          
        
         
           Answ.
           I
           had
           thought
           when
           it
           is
           said
           ,
           
             it
             is
             appointed
             unto
             men
             once
             to
             dy
             ,
             Heb.
          
           9.
           27.
           
             death
             passed
             upon
             all
             men
             ,
             in
             that
             all
             have
             sinned
             ,
          
           Rom.
           5.
           12.
           it
           had
           been
           express
           and
           formal
           for
           womens
           and
           infants
           dying
           though
           there
           be
           other
           men
           than
           women
           and
           infants
           ,
           and
           yet
           in
           both
           places
           [
           men
           ]
           in
           Greek
           is
           in
           the
           masculine
           gender
           ,
           [
           Disciples
           ]
           in
           the
           Acts
           note
           all
           Christians
           Acts
           11.
           26.
           
           Tabitha
           is
           named
           a
           disciple
           Acts
           9.
           36.
           and
           therefore
           there
           being
           no
           reason
           to
           make
           a
           trope
           Acts
           20.
           7.
           in
           the
           word
           [
           Disciples
           ]
           Christian
           women
           as
           well
           as
           men
           are
           comprehended
           .
           And
           
             by
             breaking
             bread
          
           ,
           say
           the
           
             Assembly
             at
             Westminster
             Answer
             to
             the
             reasons
             of
             the
             dissenting
             brethren
          
           page
           67.
           
           
             Sacramental
             breaking
             of
             bread
             is
             understood
             generally
             by
             all
             ,
             Acts
          
           20.
           7.
           
           The
           like
           is
           said
           by
           
             Chamier
             Panst.
             Cathol
             .
             tom
          
           .
           4.
           l.
           7.
           c.
           6.
           s.
           13.
           
           And
           it
           is
           confirmed
           ,
           1.
           from
           the
           text
           ,
           the
           words
           importing
           that
           the
           breaking
           of
           bread
           is
           there
           meant
           which
           was
           the
           end
           of
           their
           customary
           meeting
           on
           the
           Lords
           day
           ;
           But
           this
           was
           Sacramental
           ,
           Ergo.
           2.
           
           From
           1
           Cor.
           10.
           16
           ,
           17.
           where
           the
           Lords
           Supper
           is
           called
           
             breaking
             bread
          
           as
           the
           usual
           known
           term
           among
           Christians
           .
           This
           seems
           to
           me
           infallible
           proof
           ,
           that
           women
           were
           there
           ,
           or
           which
           is
           to
           my
           purpose
           ,
           that
           usually
           they
           did
           meet
           with
           other
           disciples
           to
           break
           break
           .
           As
           for
           what
           Mr.
           Bl.
           addes
           ,
           
             That
             if
             I
             had
             the
             texts
             in
             hand
             of
             a
             whole
             houshold
             baptized
             ,
             they
             would
             be
             sufficiently
             formal
             for
             infant-baptism
             ,
          
           I
           tell
           him
           no
           :
           for
           I
           could
           not
           have
           withstood
           the
           clear
           light
           to
           the
           contrary
           ,
           from
           the
           
           words
           Acts
           16.
           
           &
           18.
           and
           elsewhere
           ,
           which
           limit
           the
           
             whole
             house
          
           to
           persons
           that
           did
           
             hear
             the
             word
             ,
             believe
             ,
             receive
             ,
             fear
             God
             ,
             &c.
             
             Ampsing
             .
             dialog
             .
             contra
             Anabap.
          
           page
           206.
           
           
             Idem
             quoque
             vobis
             responsum
             volumus
             ad
             loca
             illa
             ,
             Act.
          
           16.
           34.
           1
           
           Cor.
           16.
           15.
           
           Tit.
           1.
           11.
           
             ubi
             quaedam
             de
             totis
             familiis
             enunciantur
             ,
             quae
             non
             nisi
             de
             adultis
             accipi
             possunt
             .
          
           It
           is
           false
           that
           
             the
             Commission
             Matthew
          
           28.
           19.
           
             is
             to
             baptize
             Nations
          
           ,
           but
           disciples
           in
           or
           out
           of
           nations
           ,
           as
           is
           proved
           above
           .
           
             Providence
             hath
             not
             ordered
             that
             nations
             including
             infants
             have
             been
             brought
             into
             the
             Church
          
           as
           Christ
           appointed
           ,
           to
           wit
           by
           preaching
           the
           Gospel
           :
           but
           the
           national
           Churches
           are
           gathered
           (
           otherwise
           than
           Christ
           appointed
           )
           by
           human
           laws
           and
           infant-baptism
           .
           I
           value
           
             as
             much
             the
             Churches
             practice
             as
             ever
             ,
          
           but
           it
           is
           false
           
             that
             in
             no
             controverted
             thing
             the
             Church
             is
             found
             so
             unanimous
             as
             in
             this
             of
             infant-baptism
             .
          
           It
           is
           more
           unanimous
           about
           Episcopacy
           Prelatical
           ,
           use
           of
           the
           sign
           of
           the
           cross
           ,
           and
           many
           other
           things
           ,
           as
           may
           be
           seen
           in
           Mr.
           
             Sprint
             of
             Conformity
             pag.
          
           85.
           &c.
           
           I
           shall
           in
           convenient
           time
           I
           hope
           shew
           the
           mistakes
           of
           Paedobaptists
           plea
           for
           infant-baptism
           from
           antiquity
           .
        
         
           The
           other
           speech
           of
           Mr.
           
             Blake
             ,
             That
             which
             will
             speak
             for
             infants
             to
             receive
             them
             into
             Heaven
             ,
             will
             speak
             also
             to
             receive
             them
             into
             the
             Church
             by
             baptism
             ,
          
           is
           not
           true
           .
           For
           Election
           ,
           the
           Covenant
           of
           Grace
           ,
           a
           secret
           work
           of
           an
           initial
           ,
           habitual
           ,
           seminal
           or
           actual
           holiness
           or
           faith
           ,
           being
           supposed
           ,
           may
           speak
           to
           receive
           them
           into
           Heaven
           ,
           yet
           not
           to
           baptism
           ,
           Nor
           doth
           it
           follow
           
             that
             if
             want
             of
             faith
             exclude
             them
             from
             baptism
             ,
             then
             by
             the
             text
             Mark
          
           16.
           16.
           
             the
             same
             want
             of
             faith
             excludes
             from
             salvation
             .
          
           For
           (
           as
           I
           answer
           in
           my
           
             Praecursor
             s.
          
           6.
           )
           a
           want
           of
           faith
           dogmatical
           excludes
           from
           baptism
           ,
           and
           yet
           excludes
           not
           infants
           from
           salvation
           .
        
      
       
         
         
           
             SECT
             .
             VII
          
           .
        
         
           
             Mr.
             Ms.
             exceptions
             ,
             that
             Matthew
             28.
             19.
             is
             not
             the
             institution
             of
             baptism
             ,
             that
             onely
             disciples
             are
             not
             appointed
             to
             be
             baptized
             ,
             that
             this
             was
             a
             rule
             only
             for
             a
             Church
             to
             be
             constituted
             ,
             are
             refelled
             .
          
        
         
           THere
           are
           many
           other
           exceptions
           against
           the
           argument
           from
           the
           institution
           Matth.
           28.
           19.
           to
           be
           considered
           .
           
             Mr.
             M.
          
           in
           his
           
             Sermon
             page
          
           44.
           saith
           ,
           1.
           
           
             That
             of
             matth
          
           .
           28.
           
             is
             not
             the
             institution
             of
             baptism
             .
          
           2.
           
           
             It
             was
             instituted
             long
             before
             to
             be
             the
             seal
             of
             the
             Covenant
             .
          
           3.
           
           
             It
             s
             only
             an
             inlargement
             of
             their
             Commission
             .
          
           To
           which
           in
           my
           Examen
           I
           said
           ,
        
         
           1.
           
           If
           this
           be
           not
           the
           first
           institution
           ,
           yet
           it
           is
           an
           institution
           ,
           and
           the
           institution
           of
           baptism
           to
           us
           Gentiles
           ,
           and
           therefore
           the
           rule
           by
           which
           Ministers
           are
           to
           baptize
           ,
           there
           being
           no
           other
           institution
           that
           I
           know
           of
           to
           regulate
           our
           practice
           by
           ,
           but
           such
           as
           is
           gathered
           from
           
             John
             Baptist
          
           ,
           the
           Apostles
           ,
           and
           some
           preachers
           in
           the
           Acts
           of
           the
           Apostles
           ,
           their
           practice
           and
           sayings
           .
        
         
           2.
           
           By
           requiring
           him
           to
           shew
           another
           institution
           ,
           else
           Paedobaptism
           cannot
           be
           acquitted
           from
           will-worship
           .
           To
           this
           M.
           
             M.
             Defence
             page
          
           225.
           
             having
             referred
             me
             to
             part
          
           3.
           s.
           13.
           
             where
             he
             saith
             ,
             all
             this
             is
             abundantly
             answered
             ,
          
           saith
           ,
           
             This
             inlargement
             of
             their
             Commission
             is
             very
             un●itly
             called
             by
             me
             an
             institution
             of
             baptism
             to
             us
             ,
             their
             Commission
             at
             the
             same
             time
             was
             inlarged
             to
             preach
             to
             the
             Gentiles
             ,
             will
             you
             call
             that
             an
             institution
             of
             preaching
             ?
             And
             that
             the
             method
             of
             preaching
             to
             us
             Gentiles
             must
             be
             fetch
             out
             of
             this
             place
             ?
             I
             know
             you
             will
             not
             .
          
        
         
           Refut
           .
           1.
           
           By
           institution
           I
           conceive
           is
           meant
           no
           other
           than
           commanding
           ,
           ordaining
           ,
           appointing
           ,
           and
           I
           find
           the
           words
           used
           as
           equipollent
           so
           promiscuously
           in
           the
           Assemblies
           confession
           of
           faith
           chap.
           27
           ▪
           28
           ,
           29.
           in
           the
           larger
           and
           shorter
           Catechism
           ,
           in
           the
           Directory
           about
           baptism
           ,
           that
           sure
           Mr.
           M.
           was
           either
           very
           forgetful
           of
           what
           past
           in
           the
           Assembly
           ,
           or
           very
           much
           disposed
           to
           cavil
           when
           he
           excepted
           against
           my
           speech
           as
           un
           fit
           ,
           in
           calling
           Mat.
           28.
           19.
           
           the
           institution
           of
           baptism
           .
           The
           Assembly
           
             Confess
             of
             faith
             ch
          
           .
           27.
           art
           .
           3.
           call
           it
           the
           word
           of
           institution
           ,
           chap.
           28.
           art
           .
           7.
           allegeth
           no
           other
           text
           to
           prove
           the
           ordaining
           and
           appointment
           of
           baptism
           by
           Christ
           ,
           but
           Mat.
           28.
           19
           ,
           20.
           
           Mr.
           B.
           calls
           it
           page
           342.
           the
           solemn
           institution
           of
           baptism
           ,
           yea
           in
           the
           disputes
           with
           Papists
           and
           others
           about
           the
           author
           ,
           minister
           ,
           form
           ,
           use
           of
           baptism
           ,
           it
           is
           so
           common
           a
           thing
           to
           call
           this
           the
           institution
           of
           baptism
           ,
           yea
           the
           regulating
           institution
           ,
           the
           words
           therein
           are
           called
           the
           words
           of
           institution
           even
           in
           the
           Directory
           ,
           that
           I
           admire
           Mr.
           M.
           should
           put
           in
           this
           exception
           had
           he
           not
           a
           mind
           to
           wrangle
           or
           to
           find
           a
           knot
           in
           a
           bulrush
           .
           I
           will
           recite
           Chamiers
           words
           ,
           
             Panstr
             .
             Cath.
             tom
          
           .
           1.
           l.
           9.
           c.
           10.
           s.
           39.
           
           
             Dico
             hanc
             ipsam
             formam
             baptizandi
             in
             nomine
             patris
             &
             filii
             &
             spiritus
             sancti
             &
             solam
             esse
             &
             optimam
             constare
             ex
             Evangelio
             :
             ubi
             nimirum
             institutionis
             est
             descriptio
             .
             Nam
             quis
             ignor
             at
             quaecunque
             instituuntur
             à
             Christo
             non
             tantum
             optimè
             institui
             ,
             sed
             etiam
             sic
             ,
             ut
             non
             debeant
             aliter
             .
          
           But
           he
           tells
           me
           
             he
             knows
             I
             will
             not
             call
             that
             Matthew
          
           28.
           19.
           
             an
             institution
             of
             preaching
             ,
             nor
             affirm
             that
             the
             method
             of
             preaching
             is
             to
             be
             fetcht
             out
             of
             this
             place
             .
          
           To
           which
           I
           reply
           ,
           He
           is
           deceived
           ,
           I
           do
           call
           it
           an
           institution
           of
           preaching
           ,
           and
           therein
           follow
           his
           Collegue
           Mr.
           
             Rutherford
             Due
             right
             of
             Presbyteries
          
           pag.
           454.
           
           
             That
             which
             we
             allege
             is
             an
             institution
             for
             preaching
             and
             baptizing
             ,
          
           Matthew
           28.
           19
           ,
           20.
           and
           before
           him
           Pareus
           in
           his
           Comment
           .
           who
           intitles
           this
           part
           of
           the
           chapter
           ,
           
             institutio
             ministerii
          
           ,
           and
           from
           hence
           with
           the
           generality
           of
           Divines
           fetch
           the
           method
           of
           preaching
           .
           But
           saith
           he
           ,
           
             This
             was
             only
             an
             inlargement
             of
             their
             Commission
             .
             Answ.
          
           I
           find
           that
           the
           Apostles
           had
           commission
           to
           preach
           ,
           Mat.
           10.
           7.
           and
           that
           they
           did
           baptize
           ,
           John
           4.
           1.
           which
           I
           doubt
           not
           they
           had
           Commission
           for
           :
           But
           be
           it
           so
           ,
           yet
           however
           Mat.
           28.
           19.
           they
           had
           their
           Commission
           inlarged
           in
           the
           extent
           of
           the
           persons
           to
           whom
           they
           were
           to
           preach
           and
           baptize
           ,
           and
           this
           Commission
           is
           an
           institution
           of
           those
           works
           :
           so
           that
           frivolously
           it
           is
           denyed
           to
           be
           an
           institution
           because
           it
           was
           an
           inlarged
           Commission
           ,
           when
           the
           enlarged
           Commission
           was
           all
           one
           with
           a
           renewed
           institution
           ,
           and
           must
           needs
           be
           a
           rule
           about
           preaching
           to
           ,
           and
           baptizing
           of
           Gentiles
           ,
           and
           therefore
           the
           institution
           of
           baptism
           to
           them
           .
           
             But
             it
             was
             instituted
             long
             before
             to
             be
             a
             seal
             of
             the
             Covenant
             .
             Answ.
          
           I
           deny
           not
           but
           
             John
             Baptist
          
           was
           appointed
           
           to
           baptize
           by
           God
           Mat.
           21.
           25.
           
           John
           1.
           6.
           and
           the
           Apostles
           by
           Christ
           :
           but
           where
           there
           is
           any
           institution
           of
           baptism
           so
           expressed
           as
           to
           regulate
           our
           practise
           afore
           that
           Mat.
           28.
           19.
           
           I
           find
           not
           ,
           and
           therefore
           know
           no
           solemn
           institution
           by
           which
           we
           are
           to
           be
           guided
           in
           the
           use
           of
           it
           afore
           this
           .
           
             But
             it
             was
             long
             before
             instituted
             to
             be
             the
             Seal
             of
             the
             Covenant
             :
          
           for
           this
           he
           refers
           us
           to
           that
           which
           he
           had
           said
           before
           .
           Answ.
           What
           ambiguity
           ,
           uncertainty
           ,
           and
           falsity
           there
           is
           in
           Paedobaptists
           speeches
           about
           the
           Covenant
           ,
           being
           in
           Covenant
           ,
           seal
           of
           the
           Covenant
           ,
           connexion
           between
           the
           Covenant
           and
           seal
           ,
           will
           be
           shewed
           in
           that
           which
           followes
           .
           For
           present
           I
           know
           no
           place
           assigned
           by
           Mr.
           M.
           in
           his
           
             Defence
             part
          
           .
           3
           :
           s.
           13.
           wherein
           he
           shews
           that
           baptism
           was
           institu●ed
           long
           before
           the
           time
           of
           the
           speech
           Mat.
           28.
           19.
           to
           be
           the
           seal
           of
           the
           Covenant
           .
           I
           have
           read
           over
           that
           section
           ,
           and
           do
           aver
           that
           I
           find
           it
           so
           empty
           of
           any
           either
           proofs
           or
           answers
           to
           my
           Examer
           ,
           that
           his
           words
           in
           my
           apprehension
           are
           meer
           trifling
           .
           If
           it
           be
           thought
           I
           wrong
           a
           man
           of
           such
           repute
           ,
           let
           any
           man
           shew
           me
           a
           word
           in
           all
           that
           section
           (
           in
           which
           he
           saith
           
             he
             hath
             answered
             all
             this
             abundantly
          
           )
           in
           answer
           to
           what
           I
           say
           that
           Matthew
           28
           19.
           is
           the
           institution
           of
           baptism
           to
           us
           Gentiles
           ,
           and
           the
           rule
           by
           which
           ministers
           are
           to
           baptize
           ,
           and
           that
           there
           is
           no
           other
           institution
           ,
           and
           I
           will
           forfeit
           my
           credit
           .
           He
           neither
           in
           all
           that
           section
           ,
           nor
           elsewhere
           ,
           that
           I
           know
           ,
           shews
           either
           any
           other
           or
           foregoing
           institution
           of
           baptism
           to
           us
           Gentiles
           ,
           or
           any
           other
           but
           this
           with
           
             John
             Baptists
          
           ,
           the
           Apostles
           ,
           and
           some
           forenamed
           their
           practice
           and
           sayings
           for
           a
           rule
           of
           baptizing
           :
           onely
           p.
           212.
           he
           dictates
           thus
           .
           
             Sir
             ,
             since
             it
             is
             apparent
             that
             here
             is
             no
             new
             Commission
             for
             any
             new
             method
             in
             their
             work
             ,
             but
             only
             an
             enlargement
             of
             their
             Commission
             to
             apply
             their
             Ministery
             to
             new
             persons
             ,
             how
             could
             they
             understand
             our
             Saviours
             meaning
             to
             proceed
             any
             other
             way
             to
             the
             Gentiles
             than
             among
             the
             Jews
             ?
          
           &c.
           But
           to
           whom
           is
           it
           apparent
           ?
           and
           when
           ,
           either
           sleeping
           or
           waking
           ?
           where
           is
           the
           old
           Commission
           that
           we
           must
           understand
           this
           by
           ,
           so
           as
           to
           proceed
           the
           way
           to
           the
           Gentiles
           that
           was
           taken
           among
           the
           Jewes
           ?
           Is
           it
           the
           Commission
           of
           circumcising
           Gen.
           17
           ?
           If
           that
           be
           it
           ,
           then
           baptism
           is
           not
           a
           Sacrament
           of
           the
           New
           Testament
           onely
           but
           of
           the
           old
           ,
           then
           it
           is
           not
           a
           new
           administration
           ,
           then
           the
           Commission
           of
           baptizing
           is
           to
           any
           parent
           ,
           though
           no
           minister
           ,
           to
           baptize
           ,
           then
           it
           must
           be
           done
           the
           eighth
           
           day
           ,
           to
           males
           only
           ;
           were
           Christs
           words
           thus
           to
           be
           understood
           they
           had
           been
           a
           meer
           riddle
           :
           where
           or
           whence
           it
           is
           apparent
           that
           ever
           the
           Apostles
           conceived
           that
           in
           executing
           the
           Commission
           Mat.
           28.
           19.
           they
           were
           to
           proceed
           according
           to
           the
           Commission
           about
           circumcising
           ?
           I
           have
           shewed
           
             Examen
             part
          
           .
           3
           ▪
           sect
           .
           14.
           that
           it
           rather
           follows
           to
           the
           contrary
           that
           they
           did
           and
           were
           to
           proceed
           clean
           otherwise
           .
           And
           therefore
           that
           the
           Apostles
           should
           understand
           the
           institution
           Mat.
           28.
           19.
           by
           the
           institution
           of
           circumcision
           Gen.
           17.
           is
           so
           wild
           a
           conceit
           ,
           that
           I
           cannot
           impu●e
           it
           to
           any
           thing
           but
           meer
           dotage
           in
           the
           assertor
           ,
           there
           being
           no
           one
           word
           in
           the
           Commission
           or
           the
           executing
           of
           it
           throughout
           the
           Acts
           of
           the
           Apostles
           that
           doth
           shew
           that
           Christ
           had
           reference
           to
           it
           ,
           or
           the
           Apostles
           so
           understood
           him
           .
           Yea
           if
           that
           of
           Circumcision
           Gent.
           17.
           be
           an
           institution
           of
           baptism
           ,
           by
           like
           reason
           that
           of
           the
           Passeover
           Exod.
           12.
           must
           be
           an
           institution
           of
           the
           Lords
           Supper
           ,
           and
           then
           the
           Lords
           Supper
           should
           be
           instituted
           afore
           the
           night
           in
           which
           Christ
           was
           betrayed
           ,
           and
           the
           Lords
           Supper
           should
           be
           from
           Moses
           ,
           and
           regulated
           by
           the
           Ordinances
           of
           the
           ceremoni●l
           Law
           &c.
           
           If
           Mr.
           M.
           mean
           by
           the
           foregoing
           institutution
           the
           manner
           of
           the
           Jewish
           Doctors
           in
           baptizing
           proselytes
           children
           with
           the
           parents
           ,
           it
           shall
           be
           shewed
           hereafter
           ,
           especially
           in
           answer
           to
           Dr.
           Hammond
           ,
           that
           there
           is
           nothing
           therein
           for
           infant-baptism
           now
           ,
           it
           being
           done
           to
           no
           Jewes
           or
           their
           infants
           many
           ages
           before
           Christs
           incarnation
           ,
           and
           therefore
           not
           out
           of
           respect
           to
           the
           Covenant
           Gen.
           17.
           nor
           as
           a
           privilege
           from
           thence
           ,
           but
           meerly
           as
           a
           rite
           to
           purge
           them
           from
           the
           uncleanness
           of
           Gentilism
           ,
           nor
           ever
           done
           to
           the
           infant
           posterity
           of
           the
           proselytes
           of
           righteousness
           after
           the
           first
           time
           of
           being
           made
           proselytes
           ,
           nor
           ever
           used
           to
           proselytes
           of
           the
           gate
           .
           And
           yet
           had
           the
           use
           been
           such
           as
           that
           infants
           of
           Proselytes
           after
           their
           first
           en●rance
           on
           the
           Jewish
           profession
           had
           been
           baptized
           ,
           yet
           there
           is
           no
           commission
           in
           Scripture
           for
           it
           ,
           though
           Rabbins
           would
           fetch
           it
           ,
           some
           from
           Gen.
           35.
           2.
           some
           from
           Exod.
           19.
           10.
           some
           from
           the
           flood
           ,
           nor
           is
           there
           any
           thing
           in
           the
           institution
           of
           Christ
           ,
           or
           Acts
           and
           sayings
           of
           the
           Apostles
           ,
           that
           shews
           that
           Christian
           baptism
           was
           conformed
           to
           the
           Jewish
           baptism
           in
           this
           ,
           and
           therefore
           I
           conclude
           ,
           that
           there
           is
           no
           other
           institution
           besides
           Mat.
           28.
           19.
           
           Mark
           16.
           15
           ,
           16.
           together
           with
           the
           Apostles
           ,
           
             John
             Baptists
          
           ,
           and
           others
           forenamed
           sayings
           and
           practice
           ,
           that
           is
           a
           rule
           to
           us
           about
           baptizing
           ,
           and
           if
           infant-baptism
           be
           not
           here
           appointed
           ,
           it
           
           is
           besides
           the
           institution
           ,
           and
           so
           irregular
           .
        
         
           But
           Mr.
           M.
           allegeth
           further
           ,
           
             that
             it
             is
             not
             said
             that
             only
             disciples
             are
             to
             be
             baptized
             .
          
           To
           which
           I
           replyed
           
             Examen
             page
          
           132.
           it
           is
           not
           said
           1
           Cor.
           11.
           28.
           
           Let
           him
           only
           eat
           that
           can
           examine
           himself
           ,
           nor
           here
           only
           preachers
           in
           office
           are
           to
           baptize
           ,
           nor
           only
           two
           to
           be
           one
           flesh
           ,
           nor
           let
           only
           wine
           be
           drunk
           in
           the
           Euchurist
           ,
           or
           water
           used
           in
           baptism
           ,
           yet
           Divines
           make
           these
           speeches
           exclusive
           .
           M.
           Ball
           of
           the
           
             Covenant
             par
          
           .
           2.
           c.
           2.
           p.
           252.
           
             when
             difference
             or
             distinction
             is
             contained
             in
             some
             term
             ,
             the
             proposition
             is
             for
             sense
             exclusive
             no
             less
             than
             if
             it
             were
             expressly
             noted
             .
          
           Against
           this
           Mr.
           M.
           excepts
           
             Defence
             pag.
          
           215.
           
           
             That
             the
             practice
             and
             example
             of
             Christ
             and
          
           John
           
             is
             sufficient
             to
             make
             a
             positive
             rule
             affirmative
             but
             not
             exclusive
             ,
             and
             the
             reason
             is
             plain
             ,
             they
             possibly
             might
             not
             meet
             with
             all
             persons
             and
             occasions
             ,
             as
             though
             no
             proselyte
             of
             the
             gate
             were
             baptized
             till
             Acts
          
           10.
           
             nor
             any
             till
             they
             made
             actual
             confession
             of
             their
             faith
             and
             repentance
             ,
             nor
             any
             rule
             given
             that
             the
             receiving
             the
             extraordinary
             gifts
             of
             the
             holy
             Ghost
             should
             without
             any
             other
             confession
             be
             a
             sufficient
             warrant
             to
             baptize
             any
             ,
             yet
          
           Peter
           
             upon
             the
             very
             pouring
             out
             of
             those
             gifts
             ,
             without
             requiring
             any
             further
             confession
             either
             of
             faith
             or
             repentance
             ,
             baptized
          
           Cornelius
           
             and
             all
             his
             Company
          
           .
        
         
           Ref.
           1.
           M.
           Ms.
           confessions
           are
           to
           be
           noted
           ,
           that
           
             none
             till
             they
             made
             actual
             confession
             of
             their
             faith
             and
             repentance
             were
             baptized
             till
             Acts
          
           10.
           
             nor
             any
             rule
             given
             that
             the
             receiving
             the
             extraordinary
             gifts
             of
             the
             Holy
             Ghost
             should
             without
             any
             other
             confession
             be
             a
             sufficient
             warant
             to
             baptize
             any
             ,
          
           which
           do
           grant
           that
           till
           then
           there
           was
           neither
           rule
           nor
           practice
           of
           baptising
           any
           without
           actual
           confession
           of
           their
           faith
           and
           repentance
           ,
           which
           is
           in
           effect
           a
           grant
           of
           the
           Minor
           ,
           in
           my
           argument
           ,
           denying
           any
           institution
           or
           practice
           in
           the
           New
           Testament
           of
           infant-baptism
           ,
           for
           there
           is
           no
           other
           rule
           or
           practice
           of
           infant-baptism
           after
           Acts
           10.
           otherwise
           than
           that
           before
           .
        
         
           2.
           
           It
           is
           to
           be
           observed
           ,
           that
           Mr.
           M.
           deals
           not
           rightly
           with
           me
           in
           that
           he
           makes
           me
           to
           have
           framed
           the
           exclusive
           rule
           from
           practice
           ,
           whereas
           I
           joined
           institution
           with
           practice
           ,
           and
           shewed
           neither
           to
           be
           for
           infant-baptism
           .
        
         
           3.
           
           If
           the
           non-including
           of
           persons
           or
           things
           in
           the
           institution
           or
           practise
           of
           baptism
           be
           not
           exclusive
           ,
           then
           the
           institution
           is
           not
           our
           
           rule
           ,
           then
           there
           is
           no
           will-worship
           ,
           or
           it
           is
           no
           sin
           to
           swerve
           from
           it
           ,
           we
           may
           add
           to
           Gods
           worship
           infant-communion
           ,
           and
           innumerable
           other
           things
           rejected
           may
           be
           lawful
           ,
           then
           do
           preachers
           ,
           especially
           Mr.
           M.
           unjustly
           urge
           the
           Parliament
           ,
           and
           others
           ,
           to
           reform
           invented
           ceremonies
           ,
           and
           Protestants
           contend
           against
           Popish
           rites
           in
           baptism
           ,
           mass
           ,
           &c.
           
        
         
           4.
           
           However
           Mr.
           M.
           conceive
           ,
           yet
           men
           abler
           than
           Mr.
           M.
           do
           frequently
           assert
           negative
           arguments
           from
           institution
           .
           I
           will
           name
           one
           who
           hath
           few
           fellowes
           ,
           
             Chamier
             Panst.
             cath
          
           .
           in
           the
           words
           lately
           by
           me
           here
           recited
           ,
           and
           tom
           .
           4.
           l.
           5.
           c.
           9.
           s.
           24.
           
           
             Haec
             testimonia
             sunt
             institutionis
             :
             quae
             etsi
             non
             prohibent
             toridem
             verbis
             alios
             liquores
             :
             tamen
             eo
             ipso
             quod
             non
             ponat
             excludit
             .
             L.
          
           7.
           c.
           10.
           s.
           38.
           
             quamquam
             in
             hoc
             genere
             rerum
             quae
             nihil
             sunt
             nisi
             ex
             institutione
             validissimam
             esse
             aportet
             argumentationem
             negativam
             si
             inde
             sumatur
             .
          
        
         
           But
           Mr.
           M.
           saith
           ,
           
             John
             the
             Baptist
             and
             the
             Apostles
             might
             not
             meet
             with
             all
             persons
             and
             occasions
             .
          
        
         
           Answ.
           T
           is
           true
           ,
           they
           baptized
           no
           Emperours
           or
           Kings
           ,
           because
           none
           were
           converted
           ,
           yet
           they
           had
           a
           rule
           to
           baptize
           them
           if
           disciples
           :
           But
           this
           could
           not
           be
           the
           reason
           of
           their
           not
           baptizing
           infants
           ,
           sith
           innumerable
           believers
           had
           infants
           in
           the
           times
           of
           the
           Gospel
           story
           ,
           and
           Acts
           of
           the
           Apostles
           ,
           and
           yet
           no
           mention
           of
           baptizingany
           .
           Do
           not
           Mr.
           M.
           and
           other
           Paedobaptists
           plead
           that
           the
           little
           children
           brought
           to
           Christ
           were
           infants
           of
           believers
           ,
           and
           yet
           there
           's
           not
           a
           word
           of
           their
           being
           baptized
           ?
           As
           for
           Mr.
           Ms.
           instance
           to
           prove
           no
           necessity
           of
           practice
           to
           warrant
           infant-baptism
           ,
           though
           I
           grant
           if
           there
           were
           institution
           without
           practice
           it
           were
           enough
           ,
           yet
           is
           it
           not
           rightly
           brought
           .
           It
           supposeth
           Peter
           baptized
           Cornelius
           and
           his
           houshold
           upon
           the
           very
           powring
           out
           of
           extraordinary
           gifts
           ,
           without
           actual
           faith
           and
           repentance
           required
           ;
           And
           I
           grant
           he
           required
           them
           not
           :
           but
           yet
           withal
           it
           is
           manifest
           he
           did
           not
           baptize
           meerly
           upon
           the
           powring
           out
           of
           extraordinary
           gifts
           without
           them
           .
           For
           the
           text
           Acts
           10.
           46
           ,
           47.
           expresly
           saith
           ,
           
             they
             magnified
             God
          
           ,
           ere
           he
           spake
           of
           their
           baptizing
           ,
           and
           Acts
           11.
           17.
           
             that
             they
             had
             the
             like
             gift
             as
             themselves
             who
             believed
             on
             the
             Lord
             Jesus
             ,
          
           and
           they
           gathered
           thence
           that
           the
           
             Gentiles
             had
             repentance
             unto
             life
             granted
             by
             God.
             
          
        
         
           But
           it
           is
           objected
           by
           Mr.
           
             Cobbet
             ,
             Just
             Vindic.
             part
          
           2.
           cha
           .
           3.
           
           sect
           .
           2.
           
             that
             Mark
          
           16.
           16.
           
             none
             but
             true
             believers
             are
             meant
             ,
             then
             if
             the
             term
             be
             exclusive
             none
             but
             such
             are
             to
             be
             baptized
             .
          
           2.
           
             that
             those
             believers
             had
             signs
             following
             them
             ,
             verse
          
           17.
           
        
         
           Answ.
           The
           rule
           is
           ,
           disciples
           by
           profession
           are
           to
           be
           baptized
           ,
           to
           which
           is
           equipollent
           [
           believers
           by
           profession
           ]
           I
           say
           not
           that
           believers
           only
           who
           are
           such
           as
           those
           Mark
           16.
           16.
           are
           to
           be
           baptized
           by
           us
           :
           But
           yet
           comparing
           Mark
           16.
           15
           ,
           16.
           with
           Mat.
           28.
           19.
           
           I
           gather
           that
           a
           disciple
           and
           believer
           are
           terms
           equipollent
           ,
           and
           so
           it
           helps
           me
           to
           understand
           the
           term
           [
           disciple
           ]
           as
           answerable
           to
           the
           term
           [
           believer
           ]
           And
           though
           by
           reason
           of
           the
           matter
           predicated
           Mark
           16.
           16.
           the
           believer
           there
           is
           only
           a
           true
           believer
           ,
           yet
           the
           term
           often
           is
           given
           to
           believers
           only
           by
           profession
           ,
           and
           we
           find
           such
           warrantably
           baptized
           ,
           and
           that
           is
           enough
           for
           our
           direction
           :
           though
           we
           are
           to
           require
           more
           ,
           yet
           we
           are
           not
           to
           forbear
           baptism
           till
           we
           know
           there
           is
           more
           .
           We
           acknowledge
           only
           true
           believers
           have
           right
           before
           God
           to
           baptism
           :
           but
           in
           the
           face
           of
           the
           Church
           believers
           by
           profession
           have
           right
           to
           baptism
           ,
           and
           are
           to
           be
           taken
           by
           us
           for
           true
           believers
           upon
           their
           profession
           ,
           till
           they
           be
           discovered
           to
           be
           otherwise
           .
           As
           for
           verse
           17.
           it
           doth
           not
           say
           these
           or
           some
           of
           these
           signs
           shall
           follow
           every
           of
           them
           that
           believe
           :
           but
           they
           are
           true
           if
           they
           followed
           some
           of
           them
           that
           believe
           ,
           sith
           the
           terms
           being
           indefinite
           in
           matter
           contingent
           ,
           the
           Proposition
           is
           true
           if
           onely
           particular
           .
           
             Indefinita
             propositio
             in
             materia
             contingenti
             aequipollet
             particulari
             ,
          
           say
           Logicians
           .
        
         
           But
           there
           is
           an
           objection
           
             ad
             hominem
          
           against
           my self
           ,
           that
           I
           have
           said
           that
           if
           I
           knew
           an
           infant
           were
           actually
           sanctified
           ,
           &c.
           
           I
           would
           baptize
           him
           ,
           if
           so
           ,
           then
           an
           infant
           is
           not
           excluded
           out
           of
           the
           institution
           .
        
         
           Answ.
           I
           grant
           that
           an
           infant
           barely
           as
           an
           infant
           is
           not
           excluded
           out
           of
           the
           institution
           ,
           but
           as
           ordinarily
           not
           known
           to
           be
           a
           disciple
           or
           believer
           .
           If
           an
           infant
           were
           known
           to
           be
           a
           disciple
           or
           believer
           ,
           I
           would
           baptize
           him
           ,
           as
           I
           would
           one
           who
           having
           his
           tongue
           cut
           out
           who
           is
           known
           to
           be
           a
           believer
           otherwaies
           .
           But
           then
           I
           have
           added
           that
           this
           would
           be
           upon
           extraordinary
           manifestation
           onely
           ,
           and
           so
           not
           according
           to
           ordinary
           rule
           ,
           and
           therefore
           justifies
           onely
           that
           extraordinary
           fact
           ,
           not
           the
           ordinary
           practice
           of
           infant-baptism
           ,
           which
           hath
           no
           rule
           ordinary
           or
           extraordinary
           .
        
         
           But
           then
           saith
           Mr.
           
             M.
             page
          
           215.
           shew
           us
           your
           extraordinary
           ●ule
           .
        
         
         
           Answ.
           When
           I
           do
           thus
           ,
           or
           challenge
           this
           ,
           I
           shall
           :
           in
           the
           mean
           time
           it
           is
           enough
           that
           my
           concession
           doth
           not
           infringe
           my
           argument
           against
           baptizing
           infants
           ordinarily
           without
           ordinary
           rule
           .
        
         
           Mr.
           M.
           hath
           yet
           another
           exception
           in
           his
           
             Sermon
             ,
             page
          
           44.
           
           
             That
             no
             other
             are
             mentioned
             to
             be
             baptized
             but
             disciples
             ,
             or
             believers
             ,
             because
             a
             new
             Church
             was
             to
             be
             constituted
             ,
             and
             then
             all
             were
             to
             be
             baptized
             upon
             profession
             of
             faith
             ,
             after
             the
             children
             came
             in
             by
             their
             right
             by
             vertue
             of
             the
             Covenant
             .
          
        
         
           Ref.
           1.
           when
           I
           come
           to
           examine
           Mr.
           Ms.
           Conclusions
           I
           shall
           shew
           ,
           that
           there
           is
           no
           such
           Covenant
           as
           to
           give
           right
           to
           believers
           infants
           to
           be
           baptized
           ;
           yea
           that
           title
           to
           the
           Covenant
           did
           not
           give
           right
           to
           Circumcision
           ,
           and
           therefore
           this
           is
           a
           vain
           pretence
           .
        
         
           2.
           
           He
           assigns
           that
           for
           a
           reason
           why
           no
           other
           were
           baptized
           ,
           which
           was
           not
           a
           reason
           :
           For
           in
           the
           Jewish
           Church
           which
           was
           already
           constituted
           ,
           and
           which
           Christ
           did
           join
           himself
           to
           ,
           and
           to
           whose
           children
           they
           say
           did
           belong
           the
           Covenant
           ,
           yet
           while
           other
           were
           baptized
           all
           the
           time
           of
           John
           and
           Christs
           Ministery
           on
           earth
           ,
           no
           one
           infant
           was
           appointed
           to
           be
           baptized
           ,
           no
           not
           those
           infants
           Mark
           10.
           which
           Christ
           blessed
           ,
           and
           which
           were
           (
           if
           Paedobaptists
           say
           true
           )
           believers
           infants
           in
           Covenant
           .
        
         
           3.
           
           It
           is
           a
           vain
           pretence
           ,
           that
           there
           is
           no
           mention
           of
           baptized
           infants
           ;
           because
           they
           had
           no
           right
           till
           their
           parents
           were
           converted
           :
           For
           neither
           when
           they
           were
           converted
           is
           there
           any
           mention
           of
           the
           infants
           baptism
           .
        
         
           4.
           
           The
           institution
           Mat.
           28.
           19.
           expounded
           by
           the
           practice
           of
           
             John
             Baptist
          
           &c.
           is
           the
           standing
           rule
           for
           Churches
           at
           first
           planting
           ,
           and
           after
           increasings
           ,
           nor
           can
           any
           other
           rule
           be
           produced
           distinct
           from
           this
           ,
           and
           therefore
           neither
           at
           first
           conversion
           ,
           nor
           after
           settlement
           of
           Churches
           ,
           are
           any
           to
           be
           baptized
           according
           to
           ordinary
           rule
           till
           they
           be
           disciples
           of
           Christ
           ,
           or
           believers
           by
           profession
           .
        
      
       
         
         
           
             SECT
             .
             VIII
          
           .
        
         
           
             The
             exceptions
             of
             Mr.
             Cobbet
             ,
             Mr.
             Blake
             ,
             &c.
             against
             the
             order
             of
             teaching
             afore
             baptizing
             ,
             of
             Mr.
             M.
             Mr.
             Hussey
             ,
             that
             baptizing
             is
             discipling
             ,
             are
             refelled
             .
          
        
         
           AGainst
           the
           argument
           from
           the
           order
           of
           teaching
           first
           and
           then
           baptizing
           ,
           it
           was
           excepted
           that
           it
           is
           said
           Mark
           1.
           4.
           
           
             John
             did
             baptize
             and
             preach
          
           ,
           which
           objection
           in
           my
           Examen
           was
           removed
           by
           the
           words
           of
           
             Beza
             par
          
           .
           4.
           s.
           1.
           
           To
           which
           I
           add
           ,
           that
           the
           reason
           is
           manifest
           from
           the
           text
           why
           the
           one
           was
           put
           after
           the
           other
           ,
           not
           because
           he
           did
           baptize
           any
           afore
           he
           had
           preached
           ,
           but
           because
           Mark
           having
           expressed
           his
           baptism
           ,
           it
           was
           needfulhe
           should
           shew
           the
           difference
           between
           Johns
           baptism
           and
           the
           Jewish
           or
           Phasaical
           baptism
           .
        
         
           To
           this
           Mr.
           M.
           returns
           thus
           much
           .
           
             Christs
             order
             is
             (
             say
             you
             )
             teaching
             should
             go
             before
             baptizing
             ;
             is
             not
             that
             the
             same
             with
             this
             ;
             That
             men
             must
             be
             made
             disciples
             by
             preaching
             before
             they
             be
             baptized
             ?
          
           To
           which
           I
           only
           say
           ,
        
         
           1.
           
           That
           the
           arguments
           are
           not
           the
           same
           as
           I
           made
           them
           ,
           the
           first
           being
           taken
           from
           the
           term
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           them
           ]
           the
           other
           from
           the
           order
           of
           teaching
           afore
           baptizing
           .
        
         
           2.
           
           However
           I
           take
           that
           which
           Mr.
           M.
           grants
           ,
           that
           
             it
             is
             the
             same
             to
             teach
             ,
             and
             to
             make
             disciples
             by
             preaching
             before
             baptizing
             .
          
           But
           Mr.
           
             Cobbet
             just
             vindic
             .
             part
          
           2.
           ch
           .
           3.
           sect
           .
           2
           :
           allegeth
           something
           against
           this
           argument
           .
           He
           grants
           
             some
             things
             in
             this
             order
             of
             Christ
             are
             perpetual
             ,
          
           but
           he
           will
           not
           
             have
             all
             to
             be
             presidentiall
             to
             all
             Churches
             and
             times
             ,
             because
             it
             is
             said
          
           Mar.
           16.
           17.
           
             in
             the
             same
             speech
             ,
             that
             miraculous
             signs
             should
             follow
             them
             that
             believe
             .
          
        
         
           But
           if
           this
           were
           good
           ,
           then
           the
           rule
           should
           only
           hold
           while
           such
           gifts
           remain
           ,
           which
           no
           churches
           now
           have
           ,
           and
           so
           he
           must
           fall
           into
           the
           opinion
           that
           makes
           water-baptism
           a
           temporary
           ordinance
           ,
           and
           those
           things
           which
           he
           grants
           perpetual
           ,
           as
           viz.
           preaching
           the
           Gospel
           before
           baptism
           is
           to
           be
           administred
           by
           such
           as
           preach
           ,
           discipled
           inchurched
           persons
           are
           to
           be
           baptized
           ,
           that
           in
           founding
           
           churches
           the
           first
           members
           are
           to
           be
           visible
           professors
           of
           the
           faith
           in
           reference
           to
           church
           estate
           ,
           that
           baptism
           is
           with
           water
           applyed
           to
           the
           persons
           baptized
           ,
           and
           that
           into
           the
           name
           of
           the
           Father
           ,
           Son
           and
           Holy
           Ghost
           ,
           must
           be
           temporary
           as
           well
           as
           teaching
           before
           baptizing
           :
           If
           the
           one
           be
           perpetual
           notwithstanding
           this
           reason
           so
           is
           the
           other
           ,
           and
           presidential
           to
           all
           churches
           and
           times
           .
        
         
           But
           saith
           Mr.
           
             Cobbet
             ,
             there
             is
             a
             distinction
             to
             be
             made
             in
             baptizing
             at
             the
             gathering
             of
             Churches
             ,
             and
             when
             they
             are
             gathered
             :
             the
             order
             must
             be
             observed
             at
             the
             former
             ,
             not
             the
             later
             .
          
        
         
           Answ.
           1.
           
           If
           it
           was
           to
           be
           so
           at
           first
           gathering
           of
           churches
           ,
           why
           did
           not
           those
           in
           
             New
             England
          
           observe
           it
           then
           when
           they
           first
           gathered
           their
           churches
           ?
           surely
           they
           were
           not
           rightly
           gathered
           for
           want
           of
           baptism
           if
           this
           be
           the
           rule
           at
           gathering
           of
           churches
           .
           Nor
           can
           they
           plead
           their
           baptism
           they
           had
           in
           the
           National
           and
           Parochial
           churches
           of
           England
           ;
           For
           by
           their
           principles
           ,
           baptism
           belongs
           to
           the
           children
           of
           believers
           ,
           not
           as
           such
           ,
           but
           as
           in
           church-covenant
           ,
           and
           church-members
           ,
           and
           therefore
           they
           baptize
           not
           any
           but
           the
           children
           of
           church-members
           in
           covenant
           ,
           and
           yet
           most
           of
           them
           had
           their
           baptism
           in
           the
           churches
           of
           England
           ,
           and
           their
           parents
           no
           church-members
           and
           so
           neither
           they
           nor
           others
           that
           gather
           churches
           in
           
             Old
             England
          
           do
           keep
           to
           their
           principles
           in
           the
           gathering
           of
           their
           churches
           .
        
         
           2.
           
           But
           besides
           what
           I
           said
           before
           to
           this
           objection
           ,
           Mat.
           28.
           19.
           there
           is
           no
           such
           distinction
           made
           ,
           and
           we
           are
           not
           to
           distinguish
           where
           the
           law
           doth
           not
           ,
           yea
           all
           the
           institution
           ,
           and
           every
           thing
           in
           it
           was
           to
           be
           observed
           in
           the
           churches
           of
           Christ
           in
           gathering
           and
           gathered
           at
           all
           times
           ,
           as
           is
           manifest
           from
           the
           promise
           annexed
           of
           being
           with
           them
           alwaies
           to
           the
           end
           of
           the
           world
           ,
           which
           shewes
           that
           he
           would
           have
           that
           rule
           continued
           to
           the
           end
           of
           the
           world
           ,
           and
           to
           encourage
           them
           therein
           he
           promiseth
           to
           be
           with
           them
           .
           To
           say
           with
           Mr.
           S●ltmarsh
           in
           his
           
             Sparkles
             of
             glory
          
           and
           some
           others
           ,
           it
           is
           to
           be
           read
           [
           
             to
             the
             end
             of
             the
             age
          
           ]
           is
           frivolous
           ,
           sith
           Matthew
           13.
           39
           
           ▪
           40
           ,
           49.
           
           Matth.
           24.
           3.
           the
           very
           words
           shew
           it
           to
           be
           meant
           of
           the
           last
           time
           at
           Christs
           comming
           to
           Judgement
           .
        
         
           But
           (
           saith
           Mr.
           Cobbet
           )
           
             the
             Commission
             James
          
           5.
           14.
           
             to
             an●oint
             with
             oil
             ,
             is
             not
             perpetual
             .
          
        
         
         
           Be
           it
           so
           ,
           that
           that
           appointment
           of
           the
           sign
           of
           a
           gift
           of
           miraculous
           cure
           now
           ceaseth
           ,
           yet
           it
           doth
           not
           follow
           that
           the
           institution
           Mat.
           28.
           19.
           in
           which
           a
           sign
           of
           a
           perpetual
           duty
           is
           institu●ed
           ,
           is
           temporary
           .
        
         
           But
           saith
           Mr.
           
             Cobbet
             ,
             There
             are
             variations
             in
             the
             mention
             of
             Christs
             last
             Commission
             about
             the
             Lords
             Supper
             ,
             and
             therefore
             another
             analogy
             of
             faith
             and
             comparing
             Scriptures
             with
             Scriptures
             is
             to
             regulate
             us
             in
             this
             point
             of
             Sacramental
             order
             ,
             and
             so
             in
             the
             other
             .
          
        
         
           To
           which
           I
           answer
           ,
           1.
           
           That
           the
           variations
           Mr.
           Cobbet
           sets
           down
           are
           none
           of
           them
           about
           the
           order
           of
           the
           actions
           appointed
           by
           Christ
           pertaining
           to
           the
           Sacrament
           of
           the
           Lords
           Supper
           ,
           and
           therefore
           not
           pertinent
           to
           the
           presen
           :
           business
           .
        
         
           2.
           
           If
           Mr.
           Cobbet
           will
           not
           have
           the
           order
           in
           the
           institution
           to
           be
           moral
           and
           perpetual
           about
           the
           Lords
           Supper
           ,
           then
           they
           do
           ill
           in
           his
           Judgement
           that
           contend
           against
           Papists
           ,
           Prelates
           and
           others
           to
           have
           the
           Lords
           Supper
           reduced
           exactly
           to
           the
           first
           pattern
           as
           a
           constant
           rule
           ,
           there
           being
           such
           variations
           as
           disable
           it
           from
           being
           a
           rule
           .
        
         
           3.
           
           I
           grant
           that
           analogy
           of
           faith
           and
           comparing
           Scriptures
           with
           Scriptures
           is
           to
           regulate
           us
           in
           this
           point
           of
           Sacramental
           order
           :
           But
           till
           Mr.
           Cobbet
           shew
           that
           in
           any
           other
           Scripture
           or
           analogy
           of
           faith
           there
           is
           a
           rule
           that
           persons
           should
           be
           baptized
           afore
           they
           be
           taught
           ,
           his
           reasoning
           is
           ,
           not
           to
           the
           present
           purpose
           .
        
         
           But
           then
           saith
           he
           ,
           
             If
             order
             must
             be
             observed
             so
             strictly
             ,
             baptizing
             must
             go
             before
             salvation
             ,
          
           Mark
           16.
           16.
           
             repentance
             may
             be
             before
             faith
          
           ,
           Mark
           1.
           5.
           
             confession
             before
             faith
          
           ,
           Romans
           10.
           9.
           
             if
             the
             place
             in
          
           Mark
           
             must
             be
             so
             closely
             stuck
             to
             without
             comparing
             it
             with
             the
             Scriptures
             of
             the
             old
             Testament
             ,
             then
             we
             must
             preach
             the
             Gospel
             to
             Dogs
             ,
             Cats
             ,
             &c.
             since
             it
             is
             expresly
             said
             preach
             the
             Gospel
             to
             every
             creature
             .
          
        
         
           Answ.
           1.
           
           That
           if
           it
           follow
           not
           that
           every
           thing
           set
           before
           is
           first
           in
           order
           of
           time
           or
           nature
           ,
           yet
           what
           is
           first
           appointed
           to
           be
           done
           in
           the
           solemn
           institution
           of
           Sacraments
           ,
           is
           to
           be
           done
           first
           ,
           as
           taking
           ,
           blessing
           ,
           breaking
           bread
           ,
           before
           eating
           ,
           so
           teaching
           the
           baptized
           afore
           baptizing
           as
           the
           Apostles
           practice
           shews
           ,
           who
           best
           understood
           Christs
           appointment
           .
           As
           believing
           upon
           preaching
           is
           to
           go
           before
           salvation
           ,
           so
           baptizing
           ordinarily
           and
           regularly
           
           (
           for
           which
           I
           now
           contend
           )
           and
           yet
           in
           special
           cases
           as
           persons
           may
           be
           saved
           without
           personal
           actual
           believing
           upon
           preaching
           ,
           so
           without
           baptism
           .
           To
           avoid
           the
           inference
           of
           preaching
           to
           Beasts
           ,
           we
           need
           not
           go
           to
           the
           old
           Testament
           Mat.
           28.
           19.
           
           ●ol
           .
           1.
           23.
           
           &c.
           yield
           sufficient
           light
           to
           shew
           ,
           that
           by
           [
           
             every
             creature
          
           ]
           is
           meant
           all
           nations
           of
           men
           ,
           or
           Gentiles
           ,
           as
           well
           as
           Jews
           .
        
         
           But
           (
           saith
           Mr.
           Cobbet
           )
           
             if
             it
             be
             absurd
             to
             say
             the
             Gospel
             is
             preached
             to
             little
             ones
             ,
             what
             shall
             we
             say
             of
             Christs
             speech
          
           Mat.
           19.
           14.
           
           Deut.
           30.
           6.
           
           Acts
           2.
           38
           ,
           39.
           
           Luke
           1.
           76
           
           ?
        
         
           I
           answer
           ,
           This
           may
           be
           said
           ,
           that
           all
           these
           are
           frivolously
           alleged
           to
           prove
           that
           Christ
           should
           appoint
           the
           Gospel
           to
           be
           preached
           to
           infants
           (
           which
           were
           to
           make
           Christ
           as
           ridiculous
           as
           the
           Legends
           do
           Francis
           the
           Fryer
           )
           sith
           none
           of
           them
           mention
           any
           speech
           or
           preaching
           to
           little
           infants
           ,
           though
           some
           of
           the
           speeches
           are
           of
           or
           concerning
           infants
           .
           As
           for
           what
           he
           further
           adds
           ,
           
             It
             was
             no
             absurdity
             that
             infants
             were
             circumcised
             ,
             Christ
             laid
             his
             hands
             on
             infants
             ,
          
           Peters
           
             feet
             were
             washed
             ,
             though
             these
             acts
             were
             not
             then
             understood
             .
          
           I
           grant
           it
           ,
           and
           say
           ,
           if
           Christ
           appointed
           infants
           to
           be
           baptized
           ,
           I
           should
           not
           count
           it
           an
           absurdity
           ,
           but
           sith
           his
           express
           institution
           is
           ,
           that
           teaching
           should
           go
           before
           baptizing
           ,
           till
           that
           order
           be
           shewed
           to
           be
           alte●ed
           ,
           it
           is
           a
           prophane
           abuse
           of
           the
           ordinance
           of
           baptism
           to
           baptize
           those
           who
           are
           not
           taught
           .
        
         
           Mr.
           
             Blake
             Vindic.
             foederis
             page
          
           243.
           speaks
           thus
           ,
           
             This
             is
             the
             weakest
             of
             all
             arguments
             ,
             to
             reason
             for
             a
             precedency
             of
             one
             before
             another
             from
             the
             order
             in
             which
             they
             are
             placed
             in
             Scripture
             ,
             so
             we
             may
             say
          
           John
           
             baptized
             before
             he
             preached
             the
             baptism
             of
             repentance
             ,
             for
             his
             baptizing
             is
             mentioned
             before
             preaching
             of
             baptism
          
           Mark
           1.
           4.
           
           
             So
             we
             may
             say
             we
             must
             have
             glory
             first
             and
             vertue
             after
             ,
             for
             so
             they
             are
             placed
             by
             the
             Apostle
             ,
          
           2
           Peter
           1.
           3.
           
        
         
           Answ.
           Though
           in
           Histories
           of
           facts
           sometimes
           things
           are
           s●t
           down
           last
           which
           were
           done
           first
           ,
           yet
           in
           setting
           down
           institutions
           ,
           order
           and
           every
           circumstance
           is
           observed
           ,
           so
           as
           thence
           to
           conclude
           it
           irregular
           not
           to
           observe
           the
           order
           used
           in
           the
           primitive
           institution
           ,
           1
           Cor.
           10.
           16.
           
             the
             cup
             of
             blessing
          
           is
           mentioned
           before
           
             the
             bread
             we
             break
          
           ,
           and
           yet
           it
           would
           be
           counted
           a
           disorder
           and
           sinful
           to
           administer
           the
           wine
           before
           the
           bread
           ,
           because
           in
           the
           mention
           of
           the
           institution
           the
           three
           Evangelists
           and
           Paul
           observe
           exactly
           the
           
           order
           as
           well
           as
           the
           use
           of
           the
           elements
           ,
           as
           delivered
           by
           the
           Lord.
           In
           like
           manner
           when
           Christ
           appoints
           ,
           and
           the
           constant
           practice
           of
           the
           Apostles
           expounds
           his
           words
           thus
           ,
           that
           first
           persons
           be
           made
           disciples
           and
           believers
           ,
           and
           then
           be
           baptized
           ,
           sure
           it
           is
           an
           act
           of
           transgression
           of
           Christs
           command
           to
           do
           it
           otherwise
           ,
           especially
           considering
           that
           by
           so
           doing
           the
           prime
           and
           chief
           end
           of
           baptism
           ,
           to
           wit
           ,
           to
           signify
           the
           baptized
           persons
           engagement
           to
           repentance
           and
           faith
           in
           Christ
           ,
           is
           thereby
           evacuated
           .
        
         
           Mr.
           Blake●aith
           ●aith
           
             Vindic.
             foederis
             pag.
          
           136.
           
           
             God
             is
             a
             God
             of
             order
             ,
             and
             he
             will
             have
             order
             observed
             ,
          
           &
           p.
           164
           
             God
             will
             not
             suffer
             that
             disorder
             that
             the
             leading
             Sacrament
             should
             come
             after
             .
          
        
         
           I
           may
           more
           truly
           say
           ,
           God
           will
           not
           suffer
           the
           disorder
           of
           Mr.
           Bl.
           to
           have
           baptism
           go
           before
           and
           faith
           follow
           ,
           when
           by
           
             necessity
             of
             precept
          
           ,
           as
           he
           speaks
           there
           ,
           Christ
           having
           instituted
           it
           and
           commanded
           it
           ,
           discipleship
           and
           believing
           are
           put
           before
           baptism
           Mat.
           28.
           19.
           
           Mark
           16.
           15
           ,
           16.
           and
           the
           Apostles
           so
           taught
           and
           practised
           Acts
           2.
           38.
           41.
           
           &
           8
           12.
           37.
           
           &
           10
           47
           ,
           48.
           
           &
           11.
           17.
           
           &
           16.
           15
           ,
           33
           ,
           34.
           
           &
           18.
           8.
           
           Glory
           is
           put
           before
           Vertue
           2
           Peter
           1.
           3.
           without
           disorder
           ,
           if
           either
           the
           meaning
           be
           as
           Heinsius
           in
           his
           Preface
           to
           his
           
             Aristarchus
             sacer
          
           on
           Nonnus
           conceives
           ,
           he
           hath
           called
           us
           by
           his
           glorious
           power
           ,
           or
           if
           the
           ordinary
           reading
           be
           retained
           ,
           though
           Vertue
           be
           before
           glory
           ,
           yet
           we
           are
           called
           to
           glory
           first
           as
           the
           end
           ,
           and
           then
           to
           vertue
           as
           the
           means
           ,
           the
           end
           being
           first
           in
           intention
           ,
           though
           last
           in
           execution
           .
        
         
           There
           is
           another
           exception
           which
           I
           counted
           in
           my
           Examen
           p.
           126.
           a
           very
           absurd
           one
           ,
           and
           such
           as
           I
           presumed
           none
           that
           had
           any
           wit
           would
           entertain
           it
           ,
           to
           wit
           that
           making
           disciples
           Matth.
           28.
           19.
           is
           to
           be
           by
           baptizing
           them
           ,
           and
           yet
           Mr.
           M.
           in
           his
           Defence
           pag.
           212.
           goes
           about
           to
           maintain
           that
           
             the
             Jewes
             children
             were
             discipled
             when
             circumcised
             ,
          
           &
           pag.
           213.
           
             that
             baptizing
             may
             be
             well
             rendred
             discipling
             ,
          
           and
           allegeth
           Spanheimius
           for
           it
           .
           Mr.
           Hussey
           vents
           it
           as
           very
           remarkable
           and
           advantagious
           to
           prove
           infant-baptism
           .
           But
           against
           this
           toy
           I
           argued
           in
           my
           Examen
           page
           131.
           127.
           
        
         
           1.
           
           No
           Lexicon
           ,
           nor
           I
           thought
           expositor
           do
           expound
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             make
             disciples
          
           ]
           that
           is
           circumcise
           or
           baptize
           them
           .
        
         
           2.
           
           That
           the
           word
           plainly
           signifies
           so
           to
           teach
           as
           that
           the
           persons
           
           taught
           do
           learn
           and
           accordingly
           professe
           the
           things
           taught
           .
        
         
           To
           this
           Mr.
           M.
           replies
           ,
           1.
           
           
             That
             better
             Criticks
             than
             my self
             say
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             a
             Rabbinick
             phrase
             ,
             and
             from
             their
             use
             of
             it
             it
             is
             best
             to
             be
             understood
             ,
             and
             that
             with
             them
             it
             signifies
             to
             admit
             scholars
             ,
             not
             because
             they
             were
             taught
             ,
             but
             that
             they
             might
             be
             taught
             .
          
        
         
           Answ.
           But
           Mr.
           M.
           neither
           names
           the
           Criticks
           ,
           no●
           brings
           proof
           for
           what
           they
           say
           ,
           nor
           if
           it
           were
           all
           granted
           would
           serve
           his
           purpose
           to
           prove
           that
           ever
           [
           disciple
           ye
           ]
           is
           as
           much
           as
           [
           circumcise
           ye
           ,
           baptize
           ye
           ]
           I
           grant
           there
           is
           great
           use
           to
           be
           made
           of
           the
           Talmuds
           and
           Rabbins
           in
           expounding
           many
           passages
           in
           the
           New
           Testament
           ,
           but
           in
           expounding
           this
           term
           there
           is
           no
           need
           of
           using
           them
           ,
           when
           the
           use
           of
           it
           in
           other
           places
           ,
           and
           comparing
           it
           with
           other
           Scriptures
           are
           sufficient
           to
           cleer
           it
           ,
           yet
           if
           Mr.
           
             Ms.
             Criticks
          
           look
           over
           all
           the
           Talmuds
           and
           Rabbins
           I
           presume
           they
           will
           not
           find
           one
           passage
           wherein
           the
           making
           of
           a
           disciple
           or
           admitting
           of
           a
           Scholar
           was
           ever
           applyed
           to
           an
           infant
           .
           And
           though
           Mr.
           Hussey
           ridiculously
           tell
           us
           of
           
             taking
             children
             to
             School
             ,
             and
             counting
             them
             for
             Scholars
             ,
             who
             carry
             a
             hornbook
             to
             School
             ,
             though
             they
             be
             put
             there
             only
             to
             play
             and
             keep
             them
             from
             harm
             ,
          
           yet
           neither
           do
           any
           so
           admit
           as
           Scholars
           infants
           of
           a
           day
           or
           eight
           days
           old
           ,
           nor
           is
           [
           a
           Scholar
           ]
           all
           one
           with
           [
           a
           disciple
           ]
           the
           latter
           word
           being
           from
           learning
           ,
           the
           other
           from
           vacation
           from
           other
           imployment
           that
           he
           may
           learn
           ,
           nor
           is
           making
           a
           disciple
           all
           one
           with
           admitting
           a
           Scholar
           .
        
         
           Rightly
           saith
           
             Becman
             :
             Exercit.
             Th●ol
          
           .
           17.
           pag.
           2●0
           .
           
             verbum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             quod
             omnes
             libenter
             admittunt
             )
             ex
             nativa
             origine
             est
             discipulos
             facere
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Atqui
             hoc
             ipsum
             non
             nisi
             accedente
             doctrina
             fit
             .
             Qui
             enim
             discit
             tanquam
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ab
             alio
             ●x
             ra●ione
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dicitur
             itaque
             discipuli
             sunt
             qui
             docentur
             &
             discunt
             .
             pag.
          
           261.
           
             nec
             ulli
             discipuli
             sunt
             nisi
             qui
             docentur
             .
             Dum
             igitur
             Christus
             Apostolos
             jubet
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ante
             omnia
             &
             quidem
             de
             necessitate
             jubet
             docere
             .
          
        
         
           But
           3.
           
           Mr.
           M.
           refers
           me
           with
           a
           blind
           direction
           to
           Spanheimius
           to
           consult
           with
           ,
           which
           however
           I
           have
           done
           ,
           as
           I
           find
           his
           words
           
             Dub.
             Evang.
             part
          
           .
           3.
           dub
           .
           27.
           and
           I
           say
           as
           in
           my
           Apology
           page
           100.
           besides
           the
           mention
           of
           his
           words
           there
           need
           no
           other
           refutation
           .
        
         
         
           For
           1.
           it
           is
           false
           ,
           that
           [
           
             to
             make
             disciples
          
           ]
           
             signifies
             the
             end
             of
             their
             sending
             ,
             and
             not
             the
             act
             they
             were
             to
             do
             ,
          
           whereas
           it
           plainly
           notes
           the
           first
           act
           they
           were
           to
           do
           :
           and
           if
           it
           had
           been
           the
           end
           of
           the
           act
           of
           baptizing
           and
           teaching
           ,
           it
           should
           have
           been
           thus
           [
           baptize
           and
           teach
           them
           all
           things
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           that
           ye
           may
           make
           all
           nations
           disciples
           .
           ]
        
         
           2.
           
           Spanheimius
           there
           makes
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             make
             disciples
          
           ]
           to
           answer
           to
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             he
             maketh
             disciples
             ,
             John
          
           4.
           1.
           ]
           But
           there
           it
           is
           another
           thing
           than
           baptizing
           ,
           for
           making
           disciples
           and
           baptizing
           are
           knit
           together
           as
           two
           distinct
           things
           ,
           and
           the
           making
           disciples
           there
           was
           by
           preaching
           ,
           as
           the
           story
           of
           the
           Evangelist
           shews
           ,
           therefore
           making
           disciples
           Matthew
           28.
           19.
           is
           by
           preaching
           ,
           and
           is
           not
           barely
           baptizing
           .
        
         
           3.
           
           His
           own
           words
           do
           refute
           the
           reason
           of
           his
           analysis
           .
           For
           he
           allegeth
           this
           reason
           ,
           because
           
             if
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             should
             simply
             signify
             only
             to
             teach
             ,
             there
             would
             be
             found
             a
             tautology
             in
             Christs
             words
             thus
             ;
             Go
             teach
             all
             Nations
             ,
             baptizing
             them
             ,
             teaching
             them
             .
          
           But
           this
           absurdity
           is
           not
           avoided
           by
           his
           own
           exposition
           .
           For
           he
           himself
           saith
           ,
           
             non
             significat
             solum
             docere
             ,
             sed
             &
             discipulos
             facere
             ,
          
           now
           if
           it
           signifie
           at
           all
           to
           teach
           the
           tautology
           is
           alike
           ,
           if
           we
           say
           ,
           Go
           ,
           not
           only
           teach
           ,
           but
           also
           make
           disciples
           baptizing
           them
           ,
           teaching
           them
           ,
           for
           by
           his
           own
           words
           teaching
           is
           twice
           commanded
           .
           Nevertheless
           in
           my
           exposition
           (
           commonly
           received
           )
           there
           is
           no
           tautology
           ,
           Go
           ,
           make
           by
           teaching
           or
           preaching
           the
           Gospel
           (
           that
           Jesus
           is
           the
           Christ
           )
           disciples
           ,
           so
           as
           that
           they
           learn
           him
           to
           be
           the
           Messias
           ,
           and
           profess
           him
           ,
           as
           Mr.
           M.
           expounds
           John
           9.
           27.
           
             will
             ye
             be
             his
             disciples
          
           ?
           and
           then
           baptize
           them
           ,
           and
           after
           teach
           them
           to
           observe
           all
           that
           I
           have
           commanded
           .
           So
           that
           here
           is
           a
           double
           teaching
           injoined
           ,
           one
           to
           preach
           or
           teach
           them
           the
           Gospel
           ,
           that
           Jesus
           is
           the
           Christ
           ,
           as
           Philip
           did
           the
           Eunuch
           ,
           Acts
           8.
           36
           ,
           37.
           and
           then
           baptize
           ,
           and
           then
           teach
           duties
           commanded
           by
           Christ.
           And
           for
           what
           Spanheimus
           saith
           ,
           
             That
             this
             may
             in
             its
             manner
             be
             ●i●ted
             to
             infants
             .
             For
             when
             parents
             do
             give
             their
             names
             to
             Christ
             for
             themselves
             and
             their
             families
             ,
             their
             whole
             house
             is
             discipled
             ,
             their
             children
             as
             well
             as
             themselves
             ,
          
           it
           is
           false
           .
           For
           then
           if
           a
           parent
           give
           his
           name
           to
           Christ
           for
           himself
           and
           his
           family
           ,
           
           and
           the
           whole
           house
           is
           discipled
           ,
           thereby
           it
           will
           follow
           ,
           that
           the
           wife
           ,
           child
           ,
           servant
           ,
           though
           infidels
           ,
           are
           discipled
           ,
           and
           so
           in
           fidels
           should
           be
           Christs
           disciples
           .
           But
           no
           where
           is
           in
           Scripture
           any
           made
           a
           disciple
           but
           by
           his
           own
           act
           of
           learning
           .
           As
           for
           what
           Mr.
           M.
           adds
           to
           shew
           
             that
             without
             teaching
             first
             ,
             by
             initiating
             into
             a
             Master
             a
             person
             may
             become
             a
             disciple
             ,
          
           it
           is
           insufficient
           to
           that
           end
           .
           For
           1
           Cor.
           10.
           2.
           though
           all
           
             our
             Fathers
             be
             said
             to
             be
             baptized
             into
             Moses
             ,
          
           yet
           not
           to
           be
           discipled
           ,
           and
           the
           term
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             was
             discipled
             ,
             Matth.
          
           27.
           57.
           doth
           not
           note
           a
           bare
           entring
           into
           Christs
           School
           without
           teaching
           or
           hearing
           of
           Christ
           ,
           much
           less
           such
           an
           initiating
           as
           they
           give
           to
           infants
           without
           any
           act
           of
           their
           own
           ,
           and
           John
           9.
           27.
           
           Mr.
           M.
           himself
           paraphaseth
           thus
           ,
           
             will
             ye
             be
             his
             disciples
             ,
             will
             ye
             profess
             him
             ?
          
           which
           is
           an
           act
           of
           their
           own
           ,
           of
           which
           infants
           are
           not
           ordinarily
           capable
           ,
           and
           it
           supposeth
           some
           teaching
           and
           learning
           ,
           at
           least
           this
           ,
           that
           Jesus
           is
           the
           Christ.
           
        
         
           2.
           
           I
           argued
           from
           Mark
           16.
           15.
           to
           which
           our
           Translators
           refer
           in
           the
           margin
           at
           Matthew
           28.
           19.
           as
           cleering
           the
           meaning
           of
           it
           ,
           and
           generally
           interpreters
           shew
           thence
           how
           they
           were
           appointed
           to
           make
           disciples
           ,
           to
           wit
           ,
           by
           preaching
           the
           Gospel
           ,
           and
           so
           Mr.
           
             M.
             Sermon
             page
          
           35.
           
           
             Express
             command
             there
             is
             that
             they
             should
             teach
             the
             heathen
             and
             the
             Jews
             ,
             and
             make
             them
             disciples
             ,
             and
             then
             baptize
             them
             ,
          
           and
           
             Defence
             page
          
           210.
           
           
             Their
             commission
             was
             to
             preach
             and
             baptize
             ,
          
           and
           hereupon
           from
           Matth.
           28.
           19.
           is
           gathered
           ,
           that
           none
           are
           to
           baptize
           but
           preachers
           .
           Whence
           I
           argue
           ,
           If
           the
           making
           disciples
           were
           to
           be
           by
           preaching
           the
           Gospel
           to
           them
           who
           were
           made
           disciples
           ,
           then
           by
           making
           disciples
           is
           not
           meant
           baptizing
           ,
           nor
           baptizing
           to
           be
           rendered
           discipling
           ,
           For
           baptizing
           and
           preaching
           the
           Gospel
           are
           not
           all
           one
           ;
           But
           the
           making
           disciples
           is
           appointed
           to
           be
           and
           was
           by
           preaching
           the
           Gospel
           to
           them
           who
           were
           made
           disciples
           ;
           Ergo
           discipling
           is
           not
           by
           baptizing
           .
        
         
           3.
           
           I
           argued
           from
           John
           4.
           1.
           in
           which
           it
           is
           confessed
           by
           the
           
             New
             Annot.
             edit
          
           .
           1.
           on
           Mat.
           28.
           19.
           
           [
           
             made
             disciples
             and
             baptized
          
           ]
           answer
           to
           [
           
             make
             disciples
             baptizing
             them
             Mat.
          
           28.
           19.
           
           ]
           now
           John
           4.
           1.
           making
           disciples
           is
           one
           thing
           ,
           and
           baptizing
           is
           another
           thing
           ,
           though
           coupled
           with
           it
           ;
           therefore
           the
           making
           disciples
           is
           not
           baptizing
           ,
           but
           a
           distinct
           thing
           .
        
         
         
           4.
           
           The
           Commission
           of
           Christ
           is
           to
           be
           understood
           according
           to
           the
           Apostles
           practice
           ,
           unless
           we
           will
           say
           that
           either
           they
           understood
           not
           ,
           or
           followed
           not
           Christs
           appointment
           ;
           But
           their
           practice
           was
           
             to
             make
             disciples
             first
             by
             preaching
             ,
             and
             then
             to
             baptize
             ,
             and
             no
             other
             mentioned
             ,
          
           as
           Mr.
           M.
           grants
           in
           his
           
             Sermon
             page
          
           44.
           
           Ergo.
           I
           truly
           said
           ,
           nor
           need
           Mr.
           
             M.
             wonder
             at
             it
          
           ,
           or
           call
           it
           
             a
             wild
             consequence
          
           ,
           as
           he
           doth
           Defence
           page
           214.
           that
           if
           the
           Apostles
           had
           understood
           Christs
           Commission
           as
           Mr.
           M.
           doth
           ,
           baptize
           according
           to
           the
           rule
           of
           circumcising
           ,
           they
           might
           have
           saved
           a
           great
           deal
           of
           labour
           in
           preaching
           to
           the
           baptized
           afore
           they
           baptized
           them
           ,
           and
           in
           baptizing
           females
           ,
           sith
           the
           rule
           of
           circumcising
           did
           not
           require
           either
           .
           And
           though
           I
           grant
           it
           to
           be
           true
           ,
           
             that
             male
             and
             female
             are
             all
             one
             ,
          
           yet
           in
           the
           rule
           of
           circumcising
           a
           difference
           is
           made
           ,
           and
           if
           that
           be
           the
           rule
           of
           baptizing
           infants
           ,
           then
           in
           baptizing
           them
           male
           infants
           should
           be
           baptized
           and
           not
           female
           .
        
         
           5.
           
           If
           making
           disciples
           be
           by
           baptizing
           without
           preaching
           before
           to
           the
           baptized
           ,
           then
           non-preaching
           ministers
           may
           and
           do
           baptize
           rightly
           though
           they
           preach
           not
           the
           Gospel
           ;
           But
           this
           I
           suppose
           will
           be
           denyed
           by
           Mr.
           
             M.
             Ergo.
          
           
        
         
           6.
           
           If
           making
           disciples
           be
           by
           baptizing
           without
           preaching
           to
           them
           ,
           then
           the
           Spaniards
           in
           America
           who
           drove
           the
           Indians
           into
           the
           water
           to
           be
           baptized
           ,
           without
           teaching
           them
           or
           preaching
           the
           Gospel
           to
           them
           ,
           did
           rightly
           ,
           For
           they
           followed
           Christs
           rule
           thus
           expounded
           ;
           But
           that
           is
           absurd
           ;
           Ergo.
           
        
         
           7.
           
           Mr.
           M.
           and
           other
           Paedobaptists
           say
           that
           the
           commission
           Mat.
           28.
           19.
           was
           the
           commission
           for
           first
           constituting
           the
           Churches
           of
           the
           Gentiles
           :
           If
           then
           the
           Cōmission
           be
           to
           be
           understood
           ,
           make
           ye
           disciples
           by
           baptizing
           them
           ,
           without
           first
           preaching
           to
           them
           ,
           then
           he
           had
           appointed
           them
           to
           constitute
           or
           plant
           the
           first
           Churches
           without
           preaching
           ,
           and
           then
           the
           Apostles
           gifts
           of
           tongues
           &c.
           were
           unnecessary
           ,
           they
           might
           have
           constituted
           Churches
           by
           hands
           ,
           baptizing
           them
           only
           without
           the
           use
           of
           those
           gifts
           ;
           but
           these
           things
           are
           absurd
           ,
           besides
           other
           absurd
           consequences
           which
           follow
           on
           the
           exposition
           that
           discipling
           is
           baptizing
           ,
           or
           baptizing
           discipling
           ,
           Mat.
           28.
           19.
           
        
         
           Lastly
           many
           of
           their
           own
           grants
           and
           expositions
           before
           recited
           do
           so
           cross
           this
           conceit
           ,
           that
           as
           I
           said
           before
           ,
           I
           thought
           none
           that
           had
           any
           wit
           would
           embrace
           it
           ,
           so
           now
           I
           wonder
           that
           such
           men
           as
           have
           taken
           it
           up
           did
           not
           better
           make
           use
           of
           their
           wit
           ,
           to
           
           decline
           so
           witlesse
           a
           shift
           .
           Onely
           I
           perceive
           any
           thing
           will
           erve
           turn
           to
           keep
           up
           the
           credit
           of
           Infant
           sprinkling
           .
        
      
       
         
           
             SECT
             .
             IX
          
           .
        
         
           
             The
             exception
             of
             Mr.
             M.
             Mr.
             Blake
             ,
             Mr.
             Cobbet
             ,
             nations
             are
             appointed
             to
             be
             baptized
             Matthew
             28.
             19.
             and
             so
             infants
             ,
             is
             refelled
             .
          
        
         
           BUt
           there
           is
           yet
           another
           exception
           against
           my
           argument
           from
           Matthew
           28.
           19.
           followed
           by
           many
           ,
           that
           
             Christ
             bids
             them
             make
             nations
             disciples
             and
             baptize
             nations
             ,
             &
             consequently
             infants
             at
             least
             the
             species
             .
          
        
         
           Against
           this
           I
           opposed
           ,
           that
           all
           nations
           simply
           are
           not
           appointed
           to
           be
           baptized
           ,
           but
           disciples
           of
           all
           nations
           .
           So
           
             Beza
             annot
          
           .
           on
           Matthew
           28.
           19.
           
           
             Make
             to
             me
             disciples
             out
             of
             all
             nations
             .
             The
             New
             Annotations
             on
             the
             Bible
          
           on
           Matth.
           28.
           19.
           first
           edition
           ,
           teach
           ]
           Gr.
           
             make
             disciples
             of
             ,
             as
          
           John
           4.
           1.
           
             all
             Nations
             ,
             not
             Jews
             alone
             but
             Gentiles
             also
             ,
          
           Acts
           10.
           34
           ,
           35
           ,
           47.
           
           Mr.
           
             Baxter
             plain
             scripture
             proof
             &c.
             pag.
          
           327.
           
             when
             Christ
             saith
          
           [
           
             make
             me
             disciples
             of
             all
             nations
             baptizing
             them
          
           ]
           
             he
             means
          
           [
           
             sincere
             disciples
          
           ]
           
             Georg.
             Pasor
             Lexic
             .
             ad
             verbum
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Matthew
           28.
           verse
           19.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             docete
             omnes
             gentes
             ,
             h.
             ●
             .
             colligite
             mihi
             discipulos
             ex
             omnibus
             gentibus
             .
          
        
         
           Mr.
           Blake
           himself
           saith
           ,
           
             Answer
             to
             my
             letter
             ch
          
           .
           11.
           sect
           .
           1.
           
             he
             is
             ready
             to
             subscribe
             to
             this
             interpretation
             as
             I
             lay
             it
             down
             in
             words
             by
             preaching
             the
             Gospel
             to
             all
             nations
             make
             them
             disciples
             ,
             and
             baptize
             those
             that
             do
             become
             disciples
             of
             all
             nations
             .
          
           As
           for
           his
           exceptions
           ,
           
             that
             the
             verb
             is
             transitive
             ,
             that
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             nations
             is
             in
             the
             accusative
             case
             ,
             that
             it
             is
             boldness
             to
             put
             it
             into
             the
             Genitive
             ,
             that
             then
             the
             whole
             of
             the
             nation
             should
             not
             be
             appointed
             to
             be
             baptized
             ,
             and
             so
             not
             infants
             ,
          
           I
           have
           answered
           them
           in
           my
           
             Postscript
             sect
          
           .
           14.
           
           And
           I
           further
           prove
           that
           the
           nation
           entirely
           is
           not
           appointed
           to
           be
           baptized
           .
        
         
           1.
           
           For
           then
           the
           infidels
           of
           the
           nation
           should
           be
           to
           be
           baptized
           ,
           for
           they
           are
           a
           part
           of
           the
           nation
           .
        
         
         
           2.
           
           Then
           the
           Apostles
           were
           not
           to
           baptize
           regularly
           till
           they
           baptized
           a
           whole
           nation
           ,
           yea
           all
           nations
           together
           ,
           for
           so
           it
           is
           construed
           by
           them
           who
           make
           nations
           entirely
           the
           subject
           of
           baptism
           according
           to
           Christs
           institution
           .
        
         
           3.
           
           The
           Apostles
           practice
           is
           an
           infallible
           comment
           on
           our
           Lord
           Christs
           words
           .
           As
           they
           practised
           ,
           so
           Christ
           meant
           ;
           But
           they
           baptized
           not
           any
           entire
           Nation
           ,
           Countrey
           ,
           City
           ,
           or
           Tribe
           ,
           but
           believers
           or
           disciples
           out
           of
           them
           ;
           therefore
           no
           other
           were
           appointed
           to
           be
           baptized
           .
           4.
           
           If
           the
           baptizing
           of
           all
           the
           parts
           of
           a
           nation
           ,
           or
           a
           nation
           entirely
           ,
           were
           appointed
           by
           Christ
           ,
           then
           there
           might
           be
           some
           rule
           to
           know
           when
           a
           nation
           is
           discipled
           ,
           chosen
           ,
           so
           as
           that
           it
           ought
           to
           be
           entirely
           baptized
           ;
           But
           there
           is
           no
           such
           rule
           ,
           Ergo.
           
        
         
           To
           none
           of
           these
           do
           I
           find
           any
           thing
           replyed
           by
           Mr.
           M.
           but
           by
           telling
           me
           
             I
             fall
             to
             my
             old
             artifice
             of
             framing
             many
             senses
          
           (
           which
           yet
           in
           this
           point
           were
           but
           two
           )
           for
           which
           he
           blames
           me
           ,
           as
           if
           it
           were
           blameable
           :
           whereas
           it
           is
           the
           only
           way
           to
           cleer
           truth
           to
           shew
           the
           divers
           senses
           of
           a
           speech
           ,
           for
           avoiding
           of
           ambiguity
           ,
           according
           to
           that
           saying
           ,
           
             Qui
             benè
             distinguit
             benè
             docet
             ,
             he
             that
             distinguisheth
             well
             teacheth
             well
             ,
          
           and
           his
           not
           distinctly
           answering
           by
           shewing
           in
           what
           sense
           his
           speech
           is
           meant
           tends
           to
           nothing
           but
           the
           hiding
           of
           truth
           .
        
         
           Then
           he
           tells
           me
           ,
           
             That
             I
             vent
             my
             Criticisms
             ,
             and
             undertake
             to
             shew
             that
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             signifies
             to
             teach
          
           cum
           effectu
           ▪
           
             or
             to
             teach
             till
             they
             were
             made
             Scholars
          
           (
           my
           word
           was
           disciples
           )
           
             and
             that
             they
             were
             not
             to
             baptize
             till
             they
             were
             disciples
             ,
             and
             then
             saith
             ,
             But
             Sir
             ,
             what
             need
             all
             these
             things
             ?
             The
             meaning
             is
             plain
             that
             other
             nations
             should
             be
             taken
             in
             likewise
             as
             the
             Jewes
             according
             to
             Isaiah
          
           19.
           24.
           
             when
             other
             nations
             should
             by
             receiving
             and
             professing
             the
             Gospel
             come
             under
             Gods
             wing
             ,
             they
             should
             partake
             of
             the
             same
             Covenant
             which
             the
             Jews
             had
             before
             enjoyed
             ,
             he
             would
             henceforth
             be
             the
             God
             of
             them
             and
             their
             seed
             .
          
        
         
           Whereto
           I
           reply
           ,
           1.
           
           That
           in
           his
           upbraiding
           me
           with
           venting
           my
           Criticisms
           ,
           as
           he
           calls
           them
           ,
           about
           the
           word
           [
           
             disciple
             ye
          
           ]
           he
           excepts
           against
           me
           for
           doing
           that
           which
           was
           necessary
           to
           be
           done
           ,
           to
           wit
           ,
           to
           cleer
           the
           meaning
           of
           the
           word
           ,
           by
           which
           the
           sense
           of
           the
           text
           is
           manifested
           .
        
         
           2.
           
           When
           he
           should
           answer
           the
           thing
           I
           alleged
           and
           proved
           ,
           
           that
           nations
           are
           not
           appointed
           to
           be
           baptized
           without
           any
           other
           circumscription
           ,
           but
           disciples
           or
           believers
           in
           them
           ,
           he
           repeats
           his
           dictates
           as
           obscurely
           as
           before
           ,
           bringing
           a
           text
           impertinently
           ,
           which
           doth
           not
           at
           all
           say
           ,
           that
           all
           the
           nation
           of
           Egypt
           ,
           that
           is
           ,
           every
           man
           ,
           woman
           ,
           and
           child
           ,
           that
           is
           an
           Egyptian
           ,
           shall
           be
           his
           people
           ,
           but
           
             such
             as
             know
             the
             Lord
             ,
             do
             sacrifise
             ,
             vow
             a
             vow
             ,
             return
             to
             the
             Lord
             ,
          
           verse
           21
           ,
           22.
           which
           was
           fulfilled
           either
           when
           after
           the
           return
           from
           captivity
           ,
           in
           Babylon
           ,
           many
           of
           the
           Egyptians
           became
           Jewish
           proselytes
           ,
           who
           were
           very
           probably
           many
           when
           
             P●olomy
             Philadelphus
          
           appointed
           the
           Bible
           to
           be
           translated
           into
           Greek
           ,
           as
           
             Josephus
             l.
          
           12.
           
           
             Antiq.
             c.
          
           2.
           relates
           ,
           or
           if
           it
           were
           fulfilled
           in
           the
           time
           of
           the
           Gospel
           ,
           the
           stories
           of
           the
           Church
           refute
           that
           conceit
           ,
           that
           the
           whole
           nation
           of
           Egypt
           were
           a
           national
           Christian
           Church
           ,
           as
           the
           Jews
           before
           Christs
           comming
           ,
           so
           as
           that
           all
           the
           people
           ,
           men
           ,
           women
           and
           children
           were
           Christians
           ,
           though
           it
           be
           true
           that
           God
           had
           his
           Church
           at
           Alexandria
           in
           Egypt
           somewhat
           early
           ,
           of
           which
           Mark
           is
           said
           to
           have
           been
           Bishop
           (
           of
           which
           more
           may
           be
           seen
           in
           Selden
           on
           Eutychius
           )
           and
           if
           that
           passage
           1
           Pet.
           5.
           13.
           
           
             The
             Church
             that
             is
             at
             Babylon
             elect
             together
             with
             you
             ,
          
           be
           meant
           of
           Babylon
           in
           Egypt
           ,
           it
           is
           plain
           that
           the
           Church
           there
           was
           an
           elect
           company
           chosen
           out
           from
           the
           rest
           ,
           and
           therefore
           not
           the
           whole
           City
           ,
           men
           ,
           women
           and
           children
           ,
           and
           consequently
           not
           a
           nation
           entirely
           ;
           nor
           is
           there
           a
           word
           either
           in
           Matthew
           28.
           19.
           or
           in
           the
           places
           Mr.
           M.
           compares
           with
           it
           Mark
           16.
           15.
           
           Gal.
           3.
           8
           9.
           
           Rom.
           1.
           16
           ,
           17.
           or
           Acts
           11.
           18.
           to
           prove
           that
           any
           other
           of
           the
           nations
           should
           partake
           of
           the
           Covenant
           the
           Jewes
           before
           had
           enjoyed
           ,
           than
           those
           that
           receive
           the
           Gospel
           ,
           believe
           and
           repent
           ,
           or
           that
           they
           that
           believe
           should
           partake
           of
           the
           promises
           of
           the
           Covenant
           as
           it
           was
           national
           ,
           and
           contained
           the
           promises
           made
           to
           Abrahams
           natural
           seed
           ,
           or
           that
           he
           would
           henceforth
           be
           the
           God
           of
           the
           Nations
           professing
           the
           Gospel
           ,
           and
           their
           seed
           :
           But
           the
           texts
           all
           of
           them
           prove
           plainly
           that
           the
           term
           [
           
             nations
             Mat.
          
           28.
           19.
           
           ]
           is
           limitted
           to
           those
           of
           the
           nations
           ,
           that
           were
           disciples
           ,
           or
           
             did
             believe
             ,
             Mark
          
           16.
           16.
           that
           
             did
             repent
             ,
             Acts
          
           11.
           18.
           
             that
             believe
             ,
             Romans
          
           1.
           16
           ,
           17.
           
           As
           for
           Gal.
           3.
           8.
           
           I
           admire
           that
           not
           only
           Mr.
           M.
           but
           also
           the
           
             Assembly
             at
             Westminster
          
           in
           their
           
             Confession
             of
             faith
          
           chap.
           28.
           art
           .
           4.
           to
           prove
           
             the
             infants
             of
             one
             or
             both
             believing
             parents
             are
             to
             be
             baptized
             ,
          
           should
           
           cite
           Genesis
           17.
           7
           ,
           9.
           with
           Gal.
           3.
           9.
           14.
           which
           if
           it
           were
           alleged
           any
           thing
           to
           their
           purpose
           to
           include
           infants
           as
           Genesis
           17.
           7
           ,
           9.
           then
           [
           nations
           ]
           must
           be
           taken
           to
           comprehend
           all
           of
           the
           nation
           ,
           and
           [
           
             the
             blessing
             of
             Abraham
          
           ]
           meant
           of
           visible
           Church-membership
           :
           wheras
           the
           text
           expresly
           expounds
           [
           
             all
             nations
          
           ]
           to
           be
           meant
           of
           them
           [
           
             which
             be
             of
             faith
          
           ]
           and
           [
           
             the
             blessing
          
           ]
           to
           be
           [
           
             justification
             ,
             and
             the
             promise
             of
             the
             Spirit
             through
             faith
          
           ]
           inferring
           from
           thence
           ,
           that
           
             God
             would
             justifie
             the
             heathen
             through
             faith
             .
          
           yea
           it
           is
           so
           frequent
           to
           understand
           the
           term
           [
           nations
           ]
           synecdochically
           for
           a
           part
           of
           nations
           ,
           that
           I
           find
           no
           fewer
           than
           eighty
           times
           ,
           and
           of
           these
           at
           least
           eight
           in
           
             Matthews
             Gospel
          
           ,
           the
           word
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           nations
           or
           Gentiles
           ]
           in
           the
           New
           Testament
           ,
           taken
           so
           as
           not
           to
           include
           infants
           ,
           in
           the
           speeches
           in
           which
           it
           is
           used
           .
           But
           of
           this
           I
           have
           said
           enough
           in
           my
           
             Praecursor
             sect
          
           .
           22.
           in
           my
           Postscript
           to
           M.
           Bl.
           s.
           14.
           
           M.
           B.
           in
           his
           
             Praefest
             .
             Morat
             .
             s.
          
           22.
           saith
           ,
           
             that
             my
             speech
             he
             excepts
             against
          
           [
           that
           no
           one
           Countrey
           were
           discipled
           ]
           
             was
             meant
             by
             me
             not
             onely
             of
             a
             past
             event
             ,
             but
             also
             of
             a
             duty
             ,
             that
             it
             is
             not
             the
             Ministers
             duty
             to
             endeavour
             the
             discipling
             of
             any
             whole
             nation
             (
             for
             then
             he
             must
             endeavour
             to
             disciple
             infants
             )
             nor
             a
             part
             of
             the
             work
             of
             that
             commission
          
           ;
           and
           this
           I
           confess
           is
           true
           ,
           and
           I
           still
           think
           it
           ;
           yea
           if
           it
           were
           as
           Mr.
           B.
           would
           have
           it
           ,
           that
           Christ
           had
           bid
           them
           disciple
           the
           whole
           nations
           ,
           even
           infants
           ,
           then
           he
           had
           bid
           them
           preach
           the
           Gospel
           to
           infants
           ,
           which
           had
           been
           a
           command
           of
           a
           man
           not
           in
           his
           wits
           ,
           and
           which
           the
           Apostles
           never
           obeyed
           ,
           and
           therefore
           I
           must
           blaspheme
           Christ
           if
           I
           expound
           the
           words
           as
           Mr.
           B.
           doth
           ;
           nor
           doth
           any
           promise
           of
           Christ
           foretel
           that
           he
           will
           make
           the
           whole
           of
           a
           nation
           ,
           even
           the
           infants
           ,
           disciples
           .
           What
           is
           in
           his
           addition
           page
           339
           ,
           340.
           
           I
           know
           not
           :
           I
           had
           thought
           I
           had
           all
           his
           addition
           to
           his
           third
           edition
           when
           I
           had
           his
           
             Friendly
             accommodation
          
           ,
           and
           his
           
             Praefestinantis
             morator
          
           ;
           what
           the
           reason
           is
           I
           know
           not
           ,
           but
           I
           cannot
           yet
           get
           his
           additions
           :
           yet
           I
           conceive
           in
           his
           addition
           there
           is
           but
           a
           greater
           heap
           of
           impertinent
           texts
           .
        
         
           He
           saith
           of
           me
           ,
           
             As
             for
             what
             he
             saith
             of
          
           Moses
           
             and
             Magistrates
             ,
             if
             you
             peruse
             what
             I
             have
             said
             to
             that
             already
             ,
             I
             think
             it
             will
             appear
             that
             he
             is
             no
             where
             more
             vertiginous
             than
             in
             this
             .
          
        
         
           To
           which
           I
           answer
           ,
           I
           said
           that
           if
           Christ
           would
           have
           had
           a
           
           whole
           nation
           made
           his
           Church
           as
           the
           nation
           of
           the
           Jews
           was
           ,
           comprehending
           old
           and
           young
           he
           had
           used
           Emperours
           and
           Kings
           to
           gather
           his
           Church
           as
           he
           did
           Moses
           to
           gather
           the
           Jewish
           Church
           in
           the
           Wildernesse
           by
           his
           authority
           ,
           not
           Apostles
           and
           Preachers
           by
           perswasion
           .
           What
           he
           saith
           to
           it
           in
           his
           first
           edition
           ,
           shall
           be
           (
           God
           assisting
           )
           in
           its
           place
           fully
           answered
           ,
           I
           may
           more
           truly
           say
           that
           in
           this
           conceit
           of
           his
           ,
           that
           Christ
           should
           bid
           the
           Apostles
           disciple
           infants
           ,
           there
           is
           giddiness
           ,
           if
           not
           an
           higher
           degree
           of
           folly
           .
           And
           my
           speech
           is
           so
           agreeable
           to
           reason
           ,
           that
           if
           I
           be
           vertiginous
           in
           it
           ,
           I
           shall
           then
           begin
           to
           turn
           Sceptique
           ,
           and
           question
           whether
           any
           thing
           be
           certain
           .
        
         
           As
           for
           what
           Mr.
           Blake
           saith
           about
           the
           rule
           of
           knowing
           a
           chosen
           believing
           nation
           ,
           giving
           title
           to
           infants
           of
           that
           nation
           to
           be
           baptized
           as
           the
           Jewish
           infants
           were
           circumcised
           ,
           I
           think
           there
           is
           no
           need
           to
           add
           any
           more
           to
           what
           I
           say
           in
           the
           
             Postscript
             s.
          
           15.
           sith
           he
           confesseth
           page
           67.
           
             as
             the
             nations
             are
             discipled
             ,
             so
             they
             are
             to
             be
             baptized
             ,
             and
             the
             infants
             of
             a
             nation
             are
             baptized
             by
             vertue
             of
             a
             privilege
             from
             their
             parents
             ,
             not
             from
             the
             nation
             :
          
           Though
           Mr.
           Rutherfords
           words
           
             Temperate
             pleach
          
           .
           12.
           concl
           .
           1.
           arg
           .
           7.
           
           
             Due
             right
             of
             Presbyteries
             ch
          
           .
           4.
           sect
           .
           6.
           p●
           .
           260
           ,
           261.
           
             do
             intimate
             that
             the
             children
             in
             a
             chosen
             nation
             are
             holy
             with
             the
             holiness
             of
             the
             chosen
             nation
             ,
             though
             father
             and
             mother
             be
             as
             wicked
             as
             the
             Jewes
             that
             slew
             Christ
             ,
          
           who
           were
           certainly
           unbelievers
           ,
           and
           they
           must
           stand
           to
           this
           if
           either
           they
           will
           justify
           the
           ordinary
           practice
           of
           baptizing
           any
           infants
           of
           any
           Athe●stical
           ,
           profane
           Sco●ters
           ,
           Persecutors
           ,
           &
           Blasphemers
           of
           God
           and
           Religion
           ,
           if
           they
           were
           baptized
           in
           infancy
           and
           are
           called
           Christians
           ,
           or
           stand
           to
           their
           principle
           ,
           that
           the
           commission
           is
           to
           baptize
           all
           nations
           in
           the
           same
           latitude
           that
           the
           Jewes
           infants
           were
           to
           be
           circumcised
           ,
           which
           was
           and
           ought
           to
           be
           done
           ,
           though
           the
           parents
           were
           such
           as
           Ahab
           and
           Jezabel
           .
           But
           however
           those
           of
           the
           Congregational
           way
           ,
           who
           say
           
             we
             are
             freed
             from
             the
             paedagogy
             of
             the
             Jewes
             ,
             and
             deny
             that
             now
             there
             are
             national
             Churches
             by
             institution
             as
             the
             Jews
             were
             ,
             and
             that
             it
             is
             sufficient
             now
             to
             make
             a
             member
             of
             the
             Church
             because
             one
             is
             by
             birth
             of
             this
             or
             any
             other
             nation
             ,
             as
             then
             it
             was
             ,
             because
             one
             was
             born
             of
             the
             nation
             of
             the
             Jewes
             ,
          
           as
           Mr.
           
             Burroughs
             vindic
          
           .
           against
           Mr.
           
             Edwards
             aspersions
             pag.
          
           23.
           me
           thinks
           should
           reject
           the
           interpretation
           o●
           
           making
           disciples
           all
           nations
           ,
           in
           like
           wise
           as
           the
           one
           nation
           of
           the
           Jews
           were
           circumcised
           ,
           which
           was
           by
           vertue
           of
           their
           birth
           ,
           according
           to
           Gods
           appointment
           ,
           as
           descended
           from
           Abraham
           ,
           or
           as
           joined
           to
           that
           people
           .
        
         
           Yet
           Mr.
           
             Cobbet
             Just
             vindic
             .
             part
          
           2.
           ch
           .
           3.
           s.
           4.
           argues
           thus
           .
           
             All
             nations
             are
             the
             subject
             to
             be
             discipled
             and
             baptized
             by
             commission
             ,
             and
             therefore
             at
             least
             all
             the
             specifical
             parts
             of
             the
             nations
             ,
             all
             sorts
             of
             persons
             in
             the
             nations
             ,
             but
             not
             all
             of
             every
             sort
             .
          
        
         
           To
           which
           I
           reply
           ,
           The
           consequence
           is
           not
           of
           any
           validity
           ,
           all
           nations
           ,
           therefore
           all
           sorts
           of
           the
           nations
           ,
           It
           follows
           not
           ,
           
             all
             nations
             shall
             serve
             him
          
           ,
           therefore
           all
           sorts
           of
           the
           nations
           ,
           
             all
             nations
             compassed
             me
             about
          
           ,
           therefore
           every
           sort
           of
           persons
           in
           a
           nation
           .
        
         
           But
           ,
           saith
           Mr.
           
             Cobbet
             ,
             I
             would
             know
             then
             why
             the
             collective
             nations
             are
             mentioned
             under
             that
             title
             of
             nations
             rather
             than
             that
             of
             grown
             persons
             of
             the
             nations
             .
          
        
         
           To
           which
           I
           answer
           ,
           the
           reason
           is
           because
           the
           thing
           said
           ,
           suffiently
           shews
           who
           of
           the
           nations
           are
           meant
           ,
           and
           it
           is
           very
           frequent
           to
           restrain
           the
           extent
           of
           speeches
           
             pro
             subject
             a
             materia
          
           ,
           as
           the
           matter
           spoken
           of
           will
           bear
           it
           with
           truth
           and
           sense
           .
           And
           that
           this
           is
           usual
           in
           the
           use
           of
           the
           term
           [
           nations
           ]
           is
           shewed
           before
           .
        
         
           As
           for
           what
           Mr.
           
             William
             Cook
          
           saith
           in
           his
           
             Font
             uncovered
          
           page
           14.
           
             children
             are
             not
             to
             be
             excluded
          
           Mat.
           28.
           19.
           
             because
             children
             are
             a
             very
             considerable
             and
             essential
             part
             of
             a
             nation
             ,
          
           it
           is
           frivolous
           ,
           For
        
         
           1.
           
           If
           he
           mean
           by
           children
           infants
           ,
           it
           is
           false
           that
           infants
           are
           an
           essential
           part
           of
           a
           nation
           ,
           it
           is
           possible
           there
           may
           be
           a
           nation
           which
           may
           have
           for
           some
           time
           never
           an
           infant
           in
           it
           .
        
         
           2.
           
           If
           it
           were
           true
           ,
           yet
           it
           is
           not
           to
           his
           purpose
           till
           he
           proves
           that
           [
           
             nations
             Mat.
          
           28.
           19.
           
           ]
           is
           not
           taken
           synecdochically
           for
           a
           part
           of
           the
           nations
           ,
           those
           that
           are
           of
           age
           to
           understand
           preaching
           of
           the
           Gospel
           ,
           but
           that
           it
           must
           comprehend
           every
           essential
           part
           in
           its
           full
           latitude
           .
        
         
           And
           in
           like
           sort
           Mr.
           
             Nathanael
             Stephens
          
           his
           reasons
           taken
           not
           from
           the
           text
           ,
           but
           from
           his
           own
           conceit
           ,
           
             That
             [
             nations
             ]
             must
             be
             taken
             as
             [
             nation
             ]
             was
             in
             the
             application
             of
             it
             to
             the
             Jewish
             Church
             ,
             and
             that
             otherwise
             there
             should
             be
             a
             shortning
             of
             the
             Covenant
             ,
          
           they
           have
           been
           often
           answered
           and
           shewed
           to
           proceed
           upon
           such
           mistakes
           as
           these
           ,
           that
           the
           Church
           of
           Christians
           was
           to
           be
           modelized
           after
           the
           fashion
           of
           the
           Jewes
           ,
           and
           the
           use
           of
           
           baptism
           was
           to
           seal
           such
           a
           national
           Covenant
           ,
           and
           that
           title
           to
           a
           Covenant
           made
           by
           God
           gives
           right
           to
           baptism
           .
           And
           for
           his
           instances
           page
           9.
           of
           his
           
             Precept
             for
             infant-baptism
          
           ,
           to
           infringe
           our
           argument
           from
           John
           4.
           1.
           to
           prove
           that
           Mat.
           28.
           19.
           only
           disciples
           actually
           made
           are
           the
           subject
           appointed
           to
           be
           baptized
           ,
           they
           all
           proceed
           upon
           a
           mistake
           of
           the
           reason
           ,
           as
           if
           from
           the
           example
           there
           were
           gathered
           an
           universal
           rule
           ,
           whereas
           it
           is
           onely
           brought
           ,
           First
           to
           explain
           the
           meaning
           of
           the
           phrases
           Mat.
           28.
           19.
           of
           making
           disciples
           and
           baptizing
           them
           .
           Secondly
           ,
           that
           example
           is
           brought
           not
           by
           it self
           alone
           (
           as
           Mr.
           Stephens
           brings
           it
           )
           but
           together
           with
           the
           institution
           ,
           and
           all
           the
           examples
           in
           the
           New
           Testament
           to
           prove
           infant-baptism
           irregular
           ,
           but
           his
           single
           instances
           do
           not
           infer
           .
           And
           whereas
           page
           10
           ,
           11.
           he
           takes
           on
           him
           
             to
             shew
             a
             certain
             rule
             to
             know
             a
             discipled
             nation
             ,
          
           he
           should
           have
           added
           initiating
           infants
           of
           that
           nation
           to
           baptism
           ,
           and
           sets
           down
           
             their
             publique
             profession
          
           ,
           he
           cleers
           not
           the
           difficulty
           ,
           except
           he
           tell
           what
           profession
           and
           whose
           makes
           it
           a
           publique
           profession
           ,
           whether
           when
           the
           representative
           of
           it
           professeth
           ,
           or
           the
           King
           ,
           or
           the
           Major
           part
           ,
           or
           every
           person
           of
           understanding
           ,
           and
           if
           he
           mean
           these
           wayes
           or
           any
           other
           ,
           how
           he
           can
           acquit
           the
           Apostles
           from
           swerving
           from
           Christs
           rule
           ,
           never
           looking
           after
           any
           other
           than
           personal
           profession
           ,
           nor
           baptizing
           any
           infant
           upon
           his
           imagined
           rule
           ,
           and
           if
           as
           he
           speaks
           ,
           
             as
             the
             parents
             do
             now
             receive
             the
             faith
             ,
             so
             far
             they
             and
             theirs
             must
             go
             under
             the
             account
             of
             a
             discipled
             nation
             ,
             if
             they
             profess
             to
             bring
             up
             theirs
             in
             the
             faith
             ,
          
           then
           though
           the
           children
           and
           servants
           be
           professed
           infidels
           ,
           yet
           the
           parents
           and
           masters
           being
           believers
           ,
           and
           promising
           to
           educate
           theirs
           in
           Christianity
           ,
           these
           shall
           be
           baptizable
           because
           part
           of
           a
           discipled
           nation
           ;
           And
           when
           he
           saith
           ,
           
             Not
             only
             the
             families
             of
             those
             that
             truly
             believe
             ,
             but
             the
             families
             of
             others
             also
             that
             are
             willing
             to
             yield
             to
             the
             Christian
             education
             ,
             and
             to
             live
             under
             the
             tuition
             of
             a
             Godly
             Magistracy
             in
             the
             Commonwealth
             ,
             and
             the
             instruction
             of
             a
             powerful
             Ministery
             in
             the
             Church
             ;
             so
             far
             forth
             as
             they
             are
             willing
             to
             be
             guided
             by
             the
             Lawes
             ,
             and
             the
             Government
             of
             the
             Church
             of
             Christ
             ,
             and
             are
             no
             worse
             ,
             so
             far
             they
             must
             go
             under
             the
             notion
             of
             a
             discipled
             nation
             :
             and
             parents
             and
             children
             both
             be
             the
             lawful
             subject
             of
             baptism
             :
          
           He
           speaks
           nothing
           but
           riddles
           leaving
           it
           to
           his
           Reader
           to
           study
           what
           he
           means
           by
           so
           many
           [
           
             so
             fars
          
           ]
           whether
           
           he
           thinks
           all
           these
           do
           amount
           to
           a
           profession
           of
           the
           faith
           ,
           whether
           these
           do
           make
           a
           man
           a
           Christian
           compleat
           ,
           or
           onely
           an
           half
           Christian
           ,
           what
           he
           means
           by
           [
           
             and
             are
             no
             worse
          
           ]
           and
           how
           such
           a
           submission
           ,
           as
           for
           ought
           I
           can
           perceive
           may
           stand
           with
           grosse
           ignorance
           of
           Christ
           ,
           and
           at
           some
           times
           ,
           as
           in
           Constantines
           and
           Theodosius
           his
           times
           was
           in
           Pagans
           ,
           afore
           the
           Inquisition
           in
           Spain
           in
           many
           Jews
           and
           Saracens
           ,
           and
           is
           at
           this
           day
           in
           Spain
           ,
           yea
           and
           England
           in
           many
           that
           know
           nothing
           of
           Christianity
           ,
           nor
           have
           any
           savour
           of
           the
           faith
           of
           Christ
           ,
           can
           make
           a
           discipled
           nation
           ,
           and
           entitle
           to
           baptism
           ,
           not
           shewing
           any
           Scripture
           for
           what
           he
           saith
           ,
           but
           Abrahams
           circumcising
           ,
           Gen.
           17.
           12
           ,
           17.
           which
           how
           impertinent
           it
           is
           to
           this
           point
           of
           baptism
           ,
           is
           ,
           and
           shall
           be
           more
           fully
           shewed
           hereafter
           .
        
         
           But
           I
           am
           necessitated
           yet
           to
           say
           something
           more
           to
           my
           teasing
           ,
           and
           eager
           Antagonist
           Mr.
           Blake
           ,
           who
           speaks
           thus
           
             Vindic.
             foed
             .
             pag.
          
           194.
           
           Mr.
           T.
           
             in
             his
             Apology
             sect
          
           .
           14.
           pag.
           143.
           
             would
             fain
             fasten
             another
             interpretation
             on
             these
             words
             ,
             and
             make
             the
             Commission
             not
             to
             sound
             according
             to
             the
             Letter
             of
             the
             words
             ,
             nor
             yet
             according
             to
             the
             successe
             by
             grace
             attained
             ,
             but
             to
             his
             liking
             and
             therefore
             is
             put
             to
             it
             to
             change
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             into
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             then
             all
             nations
             must
             either
             be
             put
             by
             apposition
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             with
             the
             preposition
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             instead
             of
             disciple
             all
             nations
             ,
             it
             will
             be
             make
             disciples
             in
             all
             nations
             .
             This
             he
             thinks
             is
             very
             tolerable
             ,
             because
             to
             disciple
             and
             to
             make
             disciples
             is
             all
             one
             .
             But
             though
             they
             may
             be
             one
             in
             themselves
             ,
             yet
             it
             makes
             a
             main
             difference
             in
             the
             phrase
             ,
             and
             with
             the
             additions
             of
             his
             preposition
             inverts
             the
             whole
             meaning
             of
             the
             words
             ,
             as
             to
             the
             thing
             in
             controversie
             ,
             which
             is
             such
             a
             violence
             offered
             to
             the
             Text
             ,
             that
             is
             not
             to
             be
             endured
             in
             him
             ,
             that
             is
             about
             to
             draw
             a
             Logical
             argument
             for
             his
             advantage
             against
             his
             adversary
             .
          
        
         
           Answ
           :
           What
           I
           do
           in
           expounding
           Christs
           words
           is
           not
           onely
           tolerable
           ,
           but
           necessary
           to
           be
           done
           to
           cleer
           the
           meaning
           of
           them
           .
           I
           do
           no
           more
           than
           Beza
           ,
           the
           
             New
             Annot.
          
           and
           others
           .
           Mr.
           Blake
           me
           thinks
           allowes
           my
           exposition
           in
           these
           words
           a
           little
           before
           .
           
             The
             Apostles
             were
             to
             make
             disciples
             ,
             to
             bring
             men
             into
             Covenant
             with
             God
             ,
             and
             being
             discipled
             to
             baptize
             them
             ,
             sealing
             them
             as
             Gods
             in
             Covenant
             ;
             So
             John
          
           4.
           1
           ,
           2.
           
             when
             the
             Lord
          
           
           
             knew
             that
             the
             Pharisees
             had
             heard
             that
             Jesus
             made
             and
             baptized
             more
             disciples
             than
             Iohn
             ,
             though
             Iesus
             baptized
             not
             ,
             but
             his
             disciples
             .
             Here
          
           John
           
             made
             disciples
             &
             baptized
             them
             being
             made
             ,
             the
             disciples
             of
             Jesus
             made
             disciples
             ,
             and
             baptized
             them
             being
             made
             ;
             an
             outward
             work
             then
             to
             make
             profession
             of
             the
             faith
             is
             sufficient
             to
             make
             one
             a
             disciple
             and
             to
             bring
             him
             into
             the
             verge
             of
             the
             Covenant
             .
          
           In
           which
           he
           plainly
           asserts
           ,
           that
           Christ
           appointed
           and
           the
           Apostles
           practised
           the
           making
           disciples
           by
           an
           outward
           work
           to
           make
           profession
           of
           faith
           ,
           and
           baptized
           them
           so
           made
           .
           Now
           if
           this
           be
           the
           meaning
           of
           Mr.
           Blake
           ,
           I
           see
           not
           wherein
           there
           needs
           be
           difference
           between
           us
           .
           For
           whether
           we
           read
           make
           disciples
           all
           nations
           ,
           or
           make
           disciples
           of
           or
           in
           all
           nations
           ,
           and
           this
           making
           disciples
           by
           an
           outward
           work
           ,
           and
           profession
           of
           faith
           upon
           that
           outward
           work
           are
           that
           which
           makes
           one
           a
           disciple
           ,
           and
           these
           are
           to
           be
           baptized
           that
           are
           thus
           made
           disciples
           ,
           I
           shall
           not
           stick
           to
           yield
           that
           Christ
           appointed
           ,
           and
           the
           Apostles
           practised
           by
           the
           outward
           work
           of
           preaching
           to
           make
           disciples
           by
           the
           outward
           work
           of
           profession
           of
           faith
           ,
           the
           whole
           of
           all
           nations
           ,
           and
           baptized
           them
           wholly
           being
           made
           disciples
           by
           profession
           of
           faith
           :
           And
           I
           mean
           this
           as
           Pareus
           on
           Mat.
           28.
           19.
           
           
             Tertium
             mandatum
             est
             de
             baptizandis
             omnibus
             gentibus
             ,
             hoc
             est
             sacramento
             baptismi
             initiandis
             &
             consecrandis
             omnibus
             iis
             qui
             Christo
             nomen
             darent
             .
          
           And
           herein
           I
           make
           the
           Commission
           to
           sound
           according
           to
           the
           letter
           ,
           and
           according
           to
           the
           success
           by
           grace
           attained
           ,
           without
           the
           least
           interverting
           the
           whole
           meaning
           of
           the
           words
           ,
           without
           any
           violence
           offered
           to
           the
           text
           .
           Nor
           do
           I
           expect
           any
           thing
           in
           this
           matter
           to
           be
           indured
           in
           me
           but
           what
           I
           find
           agreeable
           to
           speeches
           of
           
             Be●●●
             ,
             Pareus
          
           ,
           the
           
             New
             Annot.
          
           and
           M.
           Blake
           himself
           .
        
         
           
             Yea
             but
             the
             text
             is
             to
             be
             expounded
             so
             as
             to
             comprehend
             every
             age
             of
             men
             ,
             and
             the
             term
             [
             all
             nations
             ]
             is
             to
             comprehend
             the
             whole
             of
             every
             nation
             .
          
        
         
           Answ.
           It
           is
           clear
           by
           comparing
           Mat.
           28.
           19.
           with
           Mark
           16.
           15.
           that
           [
           
             make
             disciples
             all
             nations
          
           ]
           answers
           to
           [
           
             preach
             the
             Gospel
             to
             every
             creature
          
           ]
           which
           later
           term
           is
           in
           shew
           more
           comprehensive
           then
           [
           
             make
             disciples
             all
             nations
          
           ]
           But
           I
           suppose
           Mr.
           Bl.
           will
           not
           be
           so
           absurd
           as
           to
           conceive
           that
           any
           other
           than
           of
           humane
           kind
           are
           meant
           thereby
           ,
           nor
           that
           any
           other
           of
           them
           are
           meant
           thereby
           than
           those
           that
           were
           capable
           of
           hearing
           and
           understanding
           it
           ,
           me
           thinks
           he
           should
           not
           conceive
           Christ
           bid
           them
           preach
           the
           
           Gospel
           to
           every
           deaf
           man
           ,
           every
           natural
           fool
           ,
           or
           mad
           man
           that
           have
           at
           no
           time
           use
           of
           reason
           ,
           or
           men
           that
           wilfully
           would
           not
           hear
           :
           yea
           methinks
           Mr.
           Bl.
           should
           yield
           further
           ,
           that
           when
           Christ
           bids
           them
           preach
           the
           Gospel
           to
           every
           man
           that
           is
           fit
           to
           hear
           ,
           he
           did
           not
           intend
           to
           charge
           them
           ,
           that
           they
           must
           preach
           the
           Gosspel
           so
           as
           that
           every
           intelligent
           person
           of
           mankind
           in
           the
           world
           must
           hear
           it
           from
           their
           mouth
           :
           For
           then
           it
           had
           bin
           their
           sin
           being
           a
           breach
           of
           Christs
           cōmand
           ,
           if
           every
           person
           of
           natural
           understanding
           ,
           whether
           of
           Jews
           or
           Gentiles
           ,
           did
           not
           hear
           the
           Gospel
           from
           them
           ;
           which
           must
           have
           tied
           them
           either
           to
           sin
           ,
           or
           else
           to
           search
           out
           every
           Countrey
           ,
           Continent
           ,
           o●
           Island
           be
           it
           never
           so
           small
           ,
           every
           house
           in
           every
           City
           ,
           village
           ,
           wilderness
           ,
           and
           to
           preach
           Christ
           to
           them
           ,
           wherever
           they
           were
           ,
           which
           had
           been
           according
           to
           the
           course
           of
           ordinary
           humane
           abilities
           altogether
           impossible
           for
           them
           to
           do
           .
           I
           conceive
           Mr.
           Bl.
           will
           yield
           that
           in
           what
           sense
           it
           is
           meant
           Col.
           1.
           23.
           
             the
             Gospel
             was
             preached
             to
             every
             creature
             under
             heaven
             ,
          
           that
           is
           it
           was
           preached
           to
           all
           sorts
           of
           persons
           that
           were
           hearers
           without
           difference
           of
           Jews
           or
           Gentiles
           ,
           in
           the
           same
           sense
           Christ
           bids
           them
           [
           preach
           the
           Gospel
           to
           every
           creature
           ]
           &
           [
           make
           disciples
           all
           nations
           ]
           being
           the
           same
           command
           as
           the
           comparing
           the
           texts
           shews
           .
           If
           [
           every
           creature
           ]
           be
           not
           meant
           of
           every
           creature
           universally
           and
           distributively
           ,
           but
           of
           any
           sort
           or
           number
           of
           men
           indefinitely
           ,
           to
           whom
           they
           might
           and
           it
           was
           fit
           to
           preach
           ,
           in
           like
           manner
           in
           the
           same
           command
           thus
           expressed
           [
           disciple
           all
           nations
           ]
           by
           [
           all
           nations
           ]
           are
           not
           meant
           
             omnes
             gentes
             totaliter
             totae
          
           ,
           all
           nations
           whole
           and
           wholly
           ,
           but
           any
           persons
           indifferently
           in
           any
           nation
           whom
           they
           might
           ,
           and
           were
           fit
           to
           be
           made
           disciples
           by
           preaching
           ,
           and
           to
           baptize
           them
           that
           were
           professing
           disciples
           of
           Christ
           so
           made
           ,
           which
           is
           the
           only
           sense
           that
           the
           success
           by
           grace
           attained
           to
           makes
           good
           .
           Neither
           did
           the
           Apostles
           in
           the
           event
           preach
           the
           Gospel
           to
           every
           humane
           person
           capable
           of
           hearing
           and
           understanding
           ,
           they
           came
           not
           to
           every
           Village
           ,
           I●le
           ,
           civil
           or
           barbarous
           ,
           sure
           not
           to
           every
           house
           ,
           yea
           sometimes
           they
           were
           restrained
           ,
           as
           Paul
           from
           preaching
           in
           
             Asia
             ,
             Bithynia
             ,
             Acts
          
           16.
           6
           ,
           7.
           nor
           was
           there
           ever
           by
           the
           Apostles
           or
           any
           other
           the
           Gospel
           preached
           so
           successfully
           as
           that
           there
           was
           ever
           one
           whole
           nation
           ,
           I
           mean
           
             totaliter
             tota
          
           ,
           comprehending
           every
           individual
           humane
           person
           of
           that
           nation
           ,
           discipled
           thereby
           ,
           so
           as
           that
           every
           one
           of
           the
           nation
           ,
           not
           one
           excepted
           ,
           did
           
           upon
           hearing
           the
           Gospel
           ,
           freely
           ,
           or
           of
           their
           own
           accord
           ,
           soberly
           ,
           or
           in
           their
           right
           wits
           ,
           seriously
           ,
           or
           not
           in
           jest
           ,
           understandingly
           ,
           or
           knowing
           what
           they
           spake
           ,
           become
           disciples
           of
           Jesus
           ,
           confessing
           him
           to
           be
           the
           Christ
           the
           Son
           of
           the
           living
           God.
           
        
         
           But
           Mr.
           Blake
           goes
           on
           
             Vindic.
             foederis
          
           pag.
           195.
           [
           
             And
             as
             it
             is
             against
             the
             letter
             of
             the
             text
             ,
             so
             it
             is
             plainly
             against
             our
             Saviours
             scope
             and
             end
             in
             giving
             this
             Commission
             .
             Mr.
             
               T.
               Examen
               page
            
             130.
             saith
             ,
             This
             enlargement
             unto
             all
             nations
             in
             this
             place
             was
             in
             opposition
             to
             the
             restriction
             Mat.
             10.
             5.
             now
             in
             that
             nation
             to
             which
             there
             they
             were
             limited
             ,
             the
             whole
             of
             the
             nation
             was
             in
             covenant
             ,
             all
             the
             Land
             was
             the
             Land
             of
             
               Immanuel
               ,
               Isa.
            
             8.
             8.
             
             And
             consequently
             so
             it
             was
             to
             be
             in
             other
             nations
             by
             vertue
             of
             this
             happy
             inlargement
             ,
             or
             else
             the
             opposition
             is
             utterly
             taken
             away
             ,
             the
             meaning
             of
             the
             words
             clouded
             ,
             and
             the
             Apostles
             at
             a
             losse
             for
             understanding
             of
             them
             ;
             for
             having
             spent
             their
             pains
             before
             in
             a
             nation
             all
             disciples
             ,
             and
             now
             having
             a
             commission
             for
             the
             discipling
             of
             all
             nations
             ,
             how
             shall
             they
             understand
             the
             words
             ,
             unlesse
             the
             whole
             of
             the
             nation
             where
             they
             come
             are
             to
             be
             discipled
             ?
          
           ]
        
         
           Answ.
           The
           nation
           in
           which
           the
           Apostles
           according
           to
           the
           commission
           Mat.
           10.
           5.
           6.
           before
           spent
           their
           pains
           ,
           were
           the
           people
           of
           Israel
           ,
           and
           to
           say
           
             that
             nation
             were
             all
             disciples
          
           ,
           understanding
           it
           of
           disciples
           of
           Christ
           ,
           and
           of
           every
           person
           of
           that
           nation
           ,
           is
           to
           say
           the
           snow
           is
           black
           ;
           For
           the
           contrary
           is
           manifest
           by
           expresse
           Scripture
           John
           1.
           11.
           
           &
           7.
           5
           ,
           48.
           
           &
           9.
           28
           ,
           29.
           
           &
           10.
           20.
           
           &
           12.
           37
           38.
           
           But
           ,
           saith
           he
           ,
           
             The
             whole
             of
             the
             nation
             was
             in
             Covenant
             ,
          
           I
           grant
           that
           the
           whole
           of
           the
           nation
           were
           in
           the
           Covenants
           at
           
             Horeb
             ,
             Exodus
          
           19.
           and
           in
           the
           plains
           of
           Moab
           by
           Moses
           his
           edicts
           from
           God
           Deu.
           29.
           
           But
           what
           is
           this
           to
           prove
           that
           the
           Apostles
           spent
           their
           pains
           in
           a
           nation
           all
           disciples
           ,
           every
           person
           or
           persons
           ,
           even
           the
           infants
           of
           that
           nation
           were
           disciples
           of
           Christ.
           Were
           all
           of
           the
           Jewish
           nation
           when
           the
           Apostles
           preached
           to
           them
           ,
           disciples
           of
           Christ
           ,
           because
           in
           Moses
           his
           time
           many
           hundreds
           of
           years
           before
           all
           were
           engaged
           in
           the
           covenants
           at
           Horeb
           ,
           and
           the
           plains
           of
           Moab
           by
           Moses
           authority
           ?
           It
           is
           but
           a
           new
           non-sense
           gibberish
           to
           make
           these
           terms
           synonimous
           to
           be
           disciples
           of
           Christ
           ,
           and
           to
           be
           in
           covenant
           according
           to
           the
           manner
           of
           the
           Jewes
           being
           in
           covenant
           .
           And
           the
           reason
           of
           
           Mr.
           Blake
           is
           as
           frivolous
           ,
           
             All
             the
             Land
             was
             the
             Land
             of
          
           Immanuel
           ,
           Isaiah
           8.
           8.
           therefore
           
             The
             whole
             of
             the
             nation
             were
             in
             covenant
             ,
             that
             nation
             were
             all
             disciples
          
           of
           Christ.
           
        
         
           For
           first
           it
           is
           plain
           that
           [
           
             the
             Land
             of
             Immanuel
          
           ]
           there
           is
           not
           the
           people
           ,
           but
           the
           ground
           or
           earth
           they
           inhabited
           ,
           because
           it
           is
           that
           ,
           
             The
             breadth
             of
             which
             the
             King
             of
             Assyria
             did
             fill
             with
             his
             wings
             ,
          
           that
           is
           his
           forces
           ,
           and
           
             did
             pass
             through
          
           .
        
         
           2.
           
           How
           doth
           Mr.
           Blake
           prove
           that
           it
           was
           called
           
             The
             Land
             of
          
           Immanuel
           ,
           because
           
             the
             whole
             of
             the
             nation
             was
             in
             Covenant
             ?
          
           It
           might
           be
           called
           Immanuels
           land
           ,
           when
           the
           
             Assyrians
             ,
             Chaldaeans
          
           ,
           and
           other
           strangers
           inhabited
           it
           ,
           Israel
           being
           expelled
           ,
           because
           of
           Gods
           title
           to
           it
           ,
           and
           the
           people
           might
           and
           shall
           be
           in
           covenant
           when
           they
           shall
           not
           be
           in
           the
           Land.
           
        
         
           3.
           
           But
           it
           is
           in
           my
           apprehension
           a
           meer
           whimzy
           ,
           to
           infer
           the
           whole
           of
           the
           nation
           was
           in
           covenant
           in
           Isaiahs
           days
           ,
           therefore
           the
           nation
           of
           the
           Jewes
           were
           all
           disciples
           of
           Christ
           when
           the
           Apostles
           spent
           their
           pains
           in
           preaching
           according
           to
           the
           commission
           Mat.
           10.
           5
           ,
           6.
           
        
         
           4.
           
           There
           is
           no
           less
           dotage
           in
           the
           rest
           of
           his
           frivolous
           speech
           ,
           that
           it
           [
           
             is
             plainly
             against
             out
             Saviours
             scope
             and
             end
             in
             giving
             the
             commission
             Mat.
             28.
             19.
             to
             understand
             ,
             make
             disciples
             in
             (
             
               I
               said
               of
            
             )
             all
             nations
             ,
             that
             if
             the
             whole
             of
             the
             nation
             be
             not
             in
             covenant
             in
             other
             nations
             as
             in
             the
             Land
             of
             Immanuel
             by
             vertue
             of
             this
             happy
             enlargement
             ,
             the
             opposition
             is
             utterly
             taken
             away
             ,
             the
             meaning
             of
             the
             words
             clouded
             ,
             and
             the
             Apostles
             at
             a
             losse
             for
             the
             understanding
             of
             them
             .
          
           ]
        
         
           All
           which
           are
           but
           vain
           words
           .
           The
           meaning
           is
           plain
           enough
           ,
           as
           I
           conceive
           ,
           it
           was
           understood
           so
           by
           the
           Apostles
           ,
           and
           hath
           been
           so
           by
           Expositors
           ,
           as
           I
           have
           shewed
           ,
           even
           by
           the
           chiefest
           of
           the
           Paedobaptists
           ,
           without
           any
           such
           construction
           as
           Mr.
           Blake
           makes
           .
        
         
           Mr.
           Blake
           goes
           on
           thus
           .
           [
           
             And
             hereto
             accord
             the
             prophecies
             of
             the
             Scripture
             ,
             for
             the
             calling
             of
             the
             nations
             of
             the
             Gentiles
             ,
             God
             shall
             enlarge
             Iaphet
             ,
             and
             he
             shall
             dwell
             in
             the
             tents
             of
             
               Sem
               ,
               Gen.
            
             9.
             27.
             
          
           Sem
           was
           wholly
           in
           covenant
           not
           by
           pieces
           and
           parcells
           ,
           but
           universally
           in
           covenant
           ,
           Iaphet
           is
           to
           come
           in
           succession
           into
           covenant
           in
           like
           latitude
           ;
           Psal.
           28.
           
           Ask
           of
           me
           ,
           and
           I
           will
           give
           thee
           the
           heathen
           for
           thine
           inheritance
           and
           the
           uttermost
           
           parts
           of
           the
           Earth
           for
           thy
           possession
           .
           It
           is
           not
           some
           among
           the
           nations
           of
           the
           heathen
           that
           are
           to
           be
           the
           inheritance
           of
           Christ
           ,
           but
           the
           heathen
           .
           To
           which
           agrees
           Revel
           .
           11.
           15.
           
           The
           Kingdomes
           of
           the
           Earth
           shall
           become
           the
           Kingdomes
           of
           the
           Lord
           and
           of
           his
           Christ
           ;
           Immanuel
           of
           old
           had
           one
           ,
           now
           he
           shall
           have
           more
           Kingdomes
           ;
           And
           they
           become
           his
           no
           other
           way
           ,
           than
           by
           discipling
           ;
           Gods
           Ministers
           are
           his
           men
           of
           War
           for
           subduing
           and
           captivating
           them
           ,
           2
           Cor.
           10.
           4
           ,
           5.
           and
           Kingdoms
           are
           promised
           them
           ,
           not
           some
           in
           a
           Kingdom
           .
           Alexander
           would
           not
           sit
           down
           with
           such
           a
           conquest
           ,
           neither
           would
           Jesus
           Christ.
           If
           to
           possess
           some
           in
           a
           Kingdome
           be
           to
           possess
           a
           Kingdom
           ,
           then
           Antichrist
           of
           long
           time
           hath
           had
           his
           Kingdom
           ;
           All
           Kings
           shall
           bow
           down
           before
           him
           ,
           all
           Nations
           shall
           serve
           him
           ,
           Psal.
           72.
           11.
           
           All
           nations
           whom
           thou
           hast
           made
           shall
           come
           and
           worship
           before
           thee
           O
           Lord
           ,
           and
           shall
           glorify
           thy
           name
           ,
           Psal.
           86.
           9.
           
           Thou
           shalt
           call
           a
           nation
           which
           thou
           knowest
           not
           ,
           and
           nations
           that
           knew
           not
           thee
           shall
           run
           unto
           thee
           ,
           Isaiah
           55.
           5.
           
           There
           God
           calls
           the
           nation
           ,
           and
           the
           nation
           doth
           answer
           Gods
           call
           .
           In
           that
           day
           Israel
           shall
           be
           a
           third
           with
           Egypt
           ,
           and
           with
           Assyria
           ,
           even
           a
           blessing
           in
           the
           midst
           of
           the
           Land
           ,
           whom
           the
           Lord
           shall
           blesse
           ,
           saying
           ,
           Blessed
           be
           Egypt
           my
           people
           ,
           and
           Assyria
           the
           work
           of
           my
           hands
           ,
           and
           Israel
           my
           inheritance
           .
           There
           Egypt
           and
           Assyria
           are
           in
           equipage
           with
           Israel
           ,
           all
           three
           sister-Churches
           ;
           Israel
           without
           any
           preheminence
           ,
           either
           Israel
           then
           was
           not
           a
           nation
           of
           Disciples
           ,
           a
           nation
           wholly
           within
           covenant
           ,
           or
           else
           there
           are
           to
           be
           national
           Churches
           ,
           the
           whole
           of
           the
           nation
           to
           be
           discipled
           and
           brought
           into
           Covenant
           .
           ▪
           ]
        
         
           Answ.
           Mr.
           Blake
           saith
           ,
           
             The
             prophecies
             of
             Scripture
             accord
             hereto
             ,
             that
          
           Mat.
           28.
           19.
           
             they
             were
             to
             make
             all
             in
             a
             nation
             disciples
             ,
             the
             whole
             of
             the
             nation
             was
             to
             be
             discipled
             ,
             and
             that
             the
             words
             were
             not
             otherwise
             to
             be
             understood
             .
          
           If
           this
           reason
           were
           of
           force
           ,
           where
           any
           thing
           is
           said
           of
           the
           nation
           it
           must
           be
           understood
           of
           the
           whole
           of
           the
           nation
           ,
           of
           every
           person
           in
           it
           or
           of
           it
           ,
           even
           the
           infants
           .
           Which
           how
           monstrous
           and
           wild
           a
           conceit
           it
           is
           will
           appear
           by
           multitudes
           of
           instances
           .
           Matth.
           21.
           43.
           
           
             The
             Kingdom
             of
             God
             shall
             be
             given
             to
             a
             nation
          
           (
           contradistinguished
           to
           the
           Jews
           )
           
             bringing
             forth
             the
             fruits
             of
             it
             :
          
           If
           Mr.
           Blake
           say
           right
           ,
           there
           is
           a
           prophecy
           of
           a
           nation
           ,
           the
           whole
           whereof
           every
           
           particular
           ,
           even
           infans
           should
           bring
           forth
           the
           fruits
           of
           the
           Kingdome
           of
           God
           ,
           Mat.
           24.
           9.
           
           
             Ye
             shall
             be
             hated
             of
             all
             nations
             for
             my
             name
             sake
             ,
          
           that
           is
           ,
           the
           whole
           of
           all
           the
           nations
           ,
           and
           if
           so
           ,
           then
           of
           the
           Christians
           even
           themselves
           ,
           who
           are
           a
           part
           of
           the
           nations
           .
           Besides
           ,
           if
           this
           were
           the
           meaning
           ,
           the
           prophecy
           of
           Christ
           would
           be
           contradictory
           to
           the
           prophecies
           Mr.
           Blake
           brings
           ,
           in
           the
           latitude
           in
           which
           he
           expounds
           the
           word
           [
           nations
           ]
           Mat.
           24.
           7.
           
           
             Nation
             shall
             rise
             up
             against
             Nation
             ,
             and
             Kingdom
             against
             Kingdom
             ,
          
           that
           is
           ,
           if
           Mr.
           Blakes
           fu●ile
           dictates
           were
           ought
           worth
           ,
           the
           whole
           of
           the
           Nation
           and
           Kingdom
           ,
           even
           the
           infants
           ,
           should
           rise
           up
           against
           the
           whole
           of
           another
           Nation
           and
           Kingdom
           ,
           even
           the
           infants
           .
           Acts
           11.
           18.
           
           
             God
             hath
             given
             repentance
             to
             the
             Gentiles
             ,
             or
             nations
             ,
          
           that
           is
           ,
           according
           to
           the
           rate
           of
           Mr.
           Blakes
           expositions
           ,
           the
           whole
           of
           the
           nations
           ,
           even
           the
           infants
           .
           Acts
           15.
           3.
           
           
             The
             conversion
             of
             the
             Nations
          
           ,
           that
           is
           ,
           of
           the
           whole
           of
           the
           nations
           ,
           even
           the
           infants
           ,
           ver
           .
           17.
           
           
             All
             the
             nations
             upon
             whom
             my
             name
             is
             called
             ,
          
           that
           is
           ,
           the
           whole
           of
           the
           nations
           ,
           even
           the
           infants
           .
           The
           instances
           are
           so
           many
           to
           shew
           the
           futility
           of
           Mr.
           Blakes
           reasoning
           ,
           that
           I
           hope
           either
           he
           himself
           will
           discern
           his
           folly
           ,
           and
           those
           that
           magnify
           him
           ,
           his
           weakness
           herein
           ,
           or
           else
           me
           thinks
           the
           impudence
           of
           such
           reasoning
           should
           be
           exploded
           .
        
         
           But
           to
           shew
           further
           the
           vanity
           of
           his
           dictating
           ,
           rather
           than
           disputing
           ,
           He
           mentions
           Gen.
           9.
           27.
           as
           a
           prophecy
           of
           the
           calling
           of
           the
           Gentiles
           ,
           but
           he
           takes
           it
           as
           presupposed
           ,
           but
           proves
           it
           not
           ;
           and
           what
           exceptions
           ly
           against
           it
           will
           appear
           in
           that
           which
           follows
           in
           answer
           to
           Mr.
           Cobbet
           .
           And
           then
           he
           saith
           ,
           
             Sem
             was
             wholly
             in
             Covenant
             ,
             not
             by
             pieces
             and
             parcels
             ,
             universally
             in
             Covenant
             ,
          
           if
           he
           mean
           it
           of
           the
           Jews
           ,
           in
           the
           sense
           wherein
           being
           in
           covenant
           is
           as
           much
           as
           being
           disciples
           of
           Christ
           by
           profession
           ,
           it
           is
           most
           palpably
           false
           :
           for
           they
           disclaimed
           it
           ,
           John
           9.
           28.
           
           But
           were
           it
           granted
           that
           they
           were
           in
           Covenant
           wholly
           ,
           yet
           where
           is
           there
           a
           word
           to
           prove
           that
           Japhet
           is
           to
           come
           in
           succession
           into
           covenant
           in
           like
           latitude
           .
        
         
           Again
           he
           saith
           ,
           Psal.
           2.
           8.
           
           
             It
             is
             not
             some
             among
             the
             Nations
             of
             the
             heathen
             ,
             that
             are
             to
             be
             the
             inheritance
             of
             Christ
             ,
             but
             the
             heathen
             .
          
        
         
           In
           which
           speech
           either
           he
           deals
           deceitfully
           or
           unskilfully
           .
           For
           whereas
           to
           [
           
             it
             is
             not
             some
             among
             the
             nations
          
           ]
           he
           opposeth
           [
           
             but
             the
          
           
           heathen
           ]
           he
           should
           ,
           if
           he
           would
           speak
           congruous
           sense
           ,
           have
           said
           [
           all
           of
           the
           heathen
           ]
           for
           [
           ah
           ]
           is
           opposed
           to
           [
           some
           ]
           But
           instead
           thereof
           he
           saith
           [
           but
           the
           heathen
           ]
           which
           is
           either
           to
           delude
           the
           unwary
           Reader
           in
           that
           indefinite
           expression
           ,
           as
           if
           it
           were
           all
           one
           with
           an
           universal
           ,
           or
           to
           trifle
           ,
           sith
           [
           some
           of
           the
           heathen
           ]
           may
           be
           called
           [
           the
           heathen
           ]
           it
           being
           but
           an
           indefinite
           term
           ,
           and
           doth
           not
           stand
           by
           any
           rule
           of
           Logick
           necessarily
           for
           [
           all
           heathen
           ]
           and
           therefore
           it
           is
           all
           one
           as
           if
           he
           had
           said
           ,
           It
           is
           not
           among
           some
           of
           the
           nations
           ,
           but
           among
           some
           of
           the
           nations
           .
           Besides
           ,
           what
           sense
           is
           there
           in
           these
           words
           [
           
             some
             of
             the
             nations
             of
             the
             heathen
          
           ]
           ?
           What
           are
           the
           heathen
           but
           the
           nations
           ?
           
             Heathen
             ,
             Gentiles
             ,
             the
             Nations
             ,
          
           are
           all
           terms
           of
           the
           same
           sense
           ,
           answering
           to
           the
           same
           words
           in
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           therefore
           to
           say
           [
           
             some
             of
             the
             nations
             of
             the
             heathen
          
           ]
           is
           all
           one
           as
           to
           say
           [
           some
           of
           the
           nations
           of
           the
           nations
           ]
           which
           is
           to
           trislle
           .
           Then
           Revel
           .
           11
           15.
           is
           brought
           in
           ,
           which
           prophecy
           is
           not
           to
           be
           fulfilled
           till
           the
           seventh
           Angel
           sounds
           ,
           till
           then
           he
           shews
           not
           
             That
             Gods
             Ministers
             have
             Kingdoms
             promised
             them
             ,
             not
             some
             in
             Kingdoms
             .
          
           And
           even
           then
           
             The
             nations
             were
             angry
             ,
             and
             the
             Wrath
             of
             God
             was
             come
             ,
             and
             the
             time
             of
             the
             dead
             to
             be
             judged
             ,
          
           ver
           .
           18.
           which
           sure
           was
           not
           in
           Johns
           daies
           ,
           ●or
           is
           it
           to
           be
           imagined
           to
           be
           fulfilled
           in
           our
           daies
           .
           His
           talk
           of
           Christ
           as
           emulating
           Alexander
           the
           Great
           ,
           is
           most
           vain
           .
           Christ
           conquers
           those
           whom
           his
           Father
           hath
           given
           him
           ,
           be
           they
           fewer
           or
           more
           ,
           and
           sits
           down
           with
           that
           conquest
           ,
           untill
           his
           foes
           be
           made
           his
           footstool
           ,
           but
           it
           is
           most
           false
           that
           there
           is
           any
           Scripture
           that
           tells
           us
           ,
           that
           all
           the
           Kingdomes
           of
           the
           world
           shall
           be
           Christs
           ,
           so
           as
           that
           the
           whole
           of
           each
           nation
           shall
           be
           disciples
           of
           Christ
           ,
           or
           willing
           subjects
           to
           him
           .
           For
           then
           at
           his
           comming
           he
           should
           have
           no
           enemies
           to
           put
           down
           ,
           none
           to
           condemn
           .
           No
           doubt
           Antichrist
           ,
           yea
           and
           the
           Devil
           too
           ,
           hath
           had
           of
           long
           time
           a
           Kingdom
           ,
           some
           its
           likely
           in
           most
           or
           every
           Kingdom
           ,
           yea
           even
           where
           Christs
           Kingdom
           hath
           been
           .
           Doth
           not
           Christ
           say
           ,
           
             The
             Angel
             of
             the
             Church
             of
          
           Pergamus
           
             dwelt
             where
             Satans
             throne
             was
          
           ?
           Neither
           Psal.
           72
           ,
           11.
           nor
           Psal.
           86.
           9.
           nor
           Isai.
           55.
           5.
           saith
           ,
           
             That
             the
             whole
             of
             the
             nation
             shall
             be
             disciples
             of
             Christ
             ,
          
           and
           if
           the
           prophecies
           were
           understood
           in
           that
           latitude
           ,
           they
           were
           most
           palpably
           false
           .
           Nor
           is
           Isa.
           19.
           24
           ,
           25.
           certain
           to
           be
           a
           prophecy
           of
           the
           call
           of
           those
           people
           in
           the
           times
           of
           the
           Messiah
           ,
           but
           may
           be
           understood
           of
           the
           succession
           
           of
           Proselytes
           thence
           after
           the
           return
           from
           the
           Captivity
           ,
           and
           if
           it
           were
           ,
           yet
           there
           is
           not
           so
           much
           as
           the
           term
           [
           nation
           ]
           nor
           is
           it
           absurd
           to
           deny
           Israel
           to
           be
           a
           nation
           of
           disciples
           ,
           or
           a
           nation
           wholly
           within
           covenant
           ,
           as
           being
           within
           covenant
           is
           equipollent
           to
           being
           disciples
           of
           Christ
           ;
           nor
           can
           national
           Churches
           ,
           consisting
           of
           the
           whole
           of
           a
           nation
           ,
           even
           the
           infants
           ,
           be
           proved
           thence
           ,
           or
           by
           any
           History
           .
           The
           whole
           of
           the
           nation
           to
           be
           discipled
           ,
           and
           brought
           into
           covenant
           ,
           is
           a
           meer
           phantastick
           dream
           .
        
         
           M.
           Bl.
           yet
           ads
           ,
           
             These
             prophecies
             or
             a
             great
             part
             of
             them
             I
             produc'd
             in
             my
             Answer
             of
             Mr.
          
           T.
           
             passing
             by
             other
             in
             silence
             (
             as
             having
             nothing
             to
             reply
             )
             he
             marvels
             that
             I
             am
             not
             ashamed
             to
             produce
             Psalm
          
           72.
           ver
           .
           11.
           
           Psalm
           .
           86.
           ver
           .
           9.
           
             to
             prove
             that
             the
             whole
             of
             the
             nations
             ,
             even
             infants
             ,
             must
             be
             included
             ,
             Matth.
          
           28.
           19.
           
           
             As
             if
             it
             were
             foretold
             that
             the
             whole
             nation
             ,
             even
             infants
             ,
             should
             come
             before
             God
             and
             worship
             .
             It
             is
             strange
             if
             Mr.
             T.
             be
             ignorant
             ,
             that
             prophecies
             in
             the
             old
             Testament
             of
             the
             glory
             of
             New
             Testament
             times
             ,
             are
             in
             Old
             Testament
             phrases
             by
             way
             of
             allusion
             to
             the
             worship
             of
             those
             times
             ,
             set
             forth
             to
             us
             .
             Now
             it
             was
             the
             practice
             of
             the
             people
             of
             the
             Jews
             ,
             for
             their
             males
             of
             growth
             and
             strength
             to
             appear
             before
             the
             Lord
             ,
             and
             neither
             females
             no●
             infants
             ,
             as
          
           Ainsworth
           
             on
             Exod
             ▪
          
           23.
           17
           ,
           
             observes
             ,
             yet
             they
             appeared
             in
             the
             name
             of
             females
             ,
             and
             their
             females
             and
             children
             were
             in
             Covenant
             together
             with
             them
             ,
             Deut.
          
           29.
           11.
           
             so
             that
             as
             the
             rest
             of
             the
             prophecies
             to
             which
             Mr.
             T.
             hath
             nothing
             to
             say
             ,
             so
             these
             two
             prophecies
             (
             against
             which
             he
             excepts
             )
             speak
             fully
             for
             the
             discipling
             of
             nations
             in
             the
             New
             Testament
             times
             .
          
        
         
           Answ.
           Mr.
           Blake
           construes
           my
           omitting
           to
           except
           against
           the
           allegation
           of
           the
           other
           prophecies
           besides
           Psalm
           72.
           11.
           
           Psalm
           86.
           9.
           as
           if
           
             I
             had
             nothing
             to
             reply
          
           ,
           whereas
           being
           indeed
           in
           that
           writing
           necessitated
           to
           be
           brief
           ,
           I
           thought
           best
           to
           answer
           those
           that
           seemed
           to
           have
           most
           shew
           for
           him
           :
           But
           now
           he
           is
           answered
           in
           all
           .
           I
           said
           I
           marvelled
           he
           was
           not
           ashamed
           to
           produce
           them
           as
           he
           did
           :
           but
           he
           seems
           past
           shame
           .
        
         
           He
           saith
           
             Vindic.
             foed
             .
             pag.
          
           329.
           
           
             That
             an
             eminently
             learned
             man
             lately
             observed
             that
             I
             had
          
           donum
           impudentiae
           .
           Who
           that
           eminently
           learned
           man
           is
           I
           know
           not
           ,
           nor
           do
           I
           care
           .
           Till
           there
           be
           given
           a
           reason
           of
           this
           censure
           it
           cannot
           better
           me
           ,
           but
           will
           have
           a
           shew
           
           of
           malignancy
           to
           me
           ,
           if
           not
           vanity
           also
           in
           the
           Censurer
           and
           Relator
           .
           And
           ill
           will
           seldome
           speaks
           well
           :
           He
           may
           bestow
           his
           censure
           more
           rightly
           elsewhere
           .
           I
           say
           still
           ,
           it
           is
           a
           shameful
           thing
           to
           abuse
           Scriptures
           as
           Mr.
           Blake
           doth
           to
           understand
           by
           nations
           the
           whole
           of
           the
           nation
           ,
           even
           infants
           ,
           when
           ,
           if
           they
           be
           so
           understood
           the
           Scripture
           should
           in
           that
           sense
           be
           most
           palpably
           false
           ;
           for
           it
           should
           foretell
           a
           thing
           that
           neither
           was
           nor
           will
           be
           .
           I
           conceive
           myself
           not
           ignorant
           of
           what
           Mr.
           Blake
           saith
           ,
           and
           though
           I
           grant
           all
           he
           saith
           ,
           yet
           it
           covers
           no
           part
           of
           his
           shame
           in
           abusing
           the
           text
           .
           For
           even
           in
           his
           allusion
           ,
           the
           whole
           of
           the
           nation
           ,
           females
           and
           infants
           ,
           did
           not
           appear
           before
           the
           Lord
           ,
           and
           therefore
           were
           the
           extent
           of
           the
           prophecies
           as
           large
           as
           that
           they
           are
           conceived
           to
           allude
           to
           ,
           yet
           the
           whole
           of
           the
           nation
           ,
           even
           infants
           ,
           were
           not
           included
           .
           And
           this
           is
           enough
           to
           shew
           the
           futility
           of
           his
           talk
           about
           discipling
           nations
           ,
           which
           in
           his
           sense
           never
           was
           .
           Nor
           is
           there
           one
           reason
           given
           by
           Mr.
           Blake
           for
           his
           exposition
           ,
           and
           reasons
           sufficient
           are
           given
           for
           mine
           ,
           and
           I
           may
           retort
           Mr.
           Bls.
           words
           upon
           him
           ,
           
             All
             indifferent
             men
             may
             challenge
             their
             reason
             that
             heed
             him
             ,
          
           and
           when
           I
           am
           taken
           with
           such
           frivolous
           dictates
           as
           his
           are
           ,
           I
           expect
           my
           friends
           should
           conclude
           that
           I
           doat
           .
        
      
       
         
           
             SECT
             .
             X.
          
           
        
         
           
             That
             infants
             of
             believers
             are
             not
             disciples
             appointed
             to
             be
             baptized
             ,
             Mat.
             28.
             19.
             
          
        
         
           THe
           last
           exception
           against
           the
           minor
           in
           my
           Argument
           [
           that
           infants
           of
           believers
           are
           not
           disciples
           of
           Christ
           appointed
           to
           be
           baptized
           Mat.
           28.
           19.
           
           ]
           is
           by
           denying
           it
           ,
           and
           asserting
           on
           the
           contrary
           that
           they
           are
           disciples
           and
           appointed
           there
           to
           be
           baptized
           .
           But
           this
           is
           so
           sorry
           a
           shift
           ,
           so
           contrary
           to
           the
           notation
           and
           use
           of
           the
           word
           in
           the
           New
           Testament
           in
           the
           text
           ,
           to
           the
           Apostles
           practice
           which
           best
           expounds
           Christs
           commission
           ,
           to
           their
           own
           or
           fellows
           confession
           elsewhere
           ,
           that
           it
           looks
           like
           the
           putting
           a
           face
           on
           a
           thing
           when
           there
           is
           small
           hope
           to
           hold
           it
           .
        
         
           Mr.
           
             Rutherford
             Divine
             right
             of
             Presbyteries
          
           page
           268.
           
           See
           
           
             you
             doubt
             not
             of
             a
             warrant
             for
             baptizing
             children
             who
             are
             not
             disciples
             ;
             For
             then
             the
             Apostles
             from
             this
             place
             had
             no
             warrant
             to
             baptize
             the
             infants
             of
             believers
             .
          
        
         
           Nevertheless
           because
           such
           men
           as
           Mr.
           Cotton
           ,
           and
           Mr.
           Baxter
           have
           put
           this
           text
           in
           the
           front
           to
           prove
           infant-baptism
           by
           it
           ,
           I
           shall
           lay
           down
           sundry
           arguments
           against
           that
           abuse
           of
           the
           text
           ,
           and
           then
           examine
           what
           they
           say
           about
           this
           .
           That
           our
           Lord
           Christ
           did
           not
           mean
           by
           [
           disciples
           to
           be
           baptized
           Matth.
           28.
           19.
           
           ]
           infants
           either
           of
           believers
           or
           unbelievers
           ,
           I
           prove
           .
        
         
           1.
           from
           the
           notation
           of
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           verbal
           noun
           ,
           which
           comes
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             hath
             learned
          
           .
           Mr.
           
             B.
             Plain
             Scrip.
             proof
             ▪
          
           &c.
           pag.
           92.
           acknowledgeth
           it
           to
           have
           
             denomination
             from
             the
             act
          
           of
           learning
           .
           Mr.
           
             Blake
             Vindic.
             foederis
             pag.
          
           205.
           
           
             They
             are
             still
             stiled
             in
             New
             Testament-Scriptures
             ,
             Believers
             from
             the
             faith
             that
             they
             profess
             ,
             Saints
             from
             the
             holiness
             to
             which
             they
             stand
             engaged
             ,
             Disciples
             from
             the
             doctrine
             which
             they
             profess
             to
             learn
             ,
             and
             Christians
             from
             him
             whose
             they
             are
             ,
             whom
             they
             serve
             ,
             and
             from
             whom
             they
             expect
             salvation
             .
          
        
         
           Whence
           I
           argue
           .
           They
           are
           not
           disciples
           as
           Mat.
           28.
           19.
           who
           do
           not
           learn
           or
           profess
           the
           learning
           of
           Christs
           doctrine
           ;
           But
           infants
           do
           not
           learn
           Christs
           doctrine
           ;
           Ergo
           they
           are
           not
           disciples
           .
           The
           major
           is
           proved
           from
           the
           notation
           and
           use
           of
           the
           word
           before
           confessed
           ,
           and
           intimated
           in
           that
           speech
           of
           the
           Apostle
           Eph.
           4.
           20
           ▪
           which
           shews
           ,
           that
           to
           be
           a
           Disciple
           is
           to
           be
           one
           that
           learns
           Christ.
           The
           minor
           is
           manifest
           ,
           from
           the
           want
           of
           capacity
           to
           learn
           ,
           and
           from
           sense
           ,
           to
           which
           it
           is
           apparent
           that
           they
           regard
           not
           ,
           heed
           not
           ,
           understand
           not
           any
           thing
           of
           Christ
           ,
           as
           by
           other
           signs
           ,
           so
           by
           the
           difficulty
           to
           teach
           them
           when
           they
           come
           to
           years
           .
        
         
           To
           this
           what
           Mr.
           M.
           replies
           is
           answered
           before
           .
           Mr.
           
             B.
             part
          
           1.
           chap.
           2.
           saith
           
             You
             must
             understand
             that
             one
             may
             be
             called
             a
             disciple
             ,
          
           1.
           
             in
             a
             large
             sense
             relatively
             ,
             as
             being
             of
             the
             number
             of
             those
             that
             belong
             to
             Christ
             as
             Master
             and
             King
             of
             the
             Church
             ,
             and
             destinated
             or
             devoted
             to
             his
             oversight
             and
             rule
             ,
             and
             teaching
             ,
             for
             the
             future
             :
             thus
             believers
             infants
             are
             disciples
             ,
             of
             which
             I
             shall
             give
             you
             proof
             anone
             .
          
        
         
           2.
           
           
             Sometimes
             the
             word
             is
             taken
             in
             a
             narrower
             sense
             for
             those
             who
             are
             actually
             learners
             .
             But
             commonly
             applied
             to
             men
             at
             age
             it
             includeth
             both
             relation
             and
             subordination
             ,
             and
             also
             actual
             learing
             ,
          
           
           
             but
             the
             former
             principally
             :
             but
             applied
             to
             infants
             it
             intendeth
             the
             relation
             at
             present
             and
             actual
             learning
             ,
             as
             one
             end
             of
             it
             intended
             for
             the
             future
             .
          
        
         
           To
           which
           I
           reply
           ,
           1.
           
           I
           take
           it
           for
           granted
           that
           it
           is
           sometimes
           taken
           for
           those
           who
           are
           actually
           learners
           .
        
         
           2.
           
           That
           the
           term
           [
           disciple
           ]
           commonly
           applied
           to
           men
           of
           age
           includes
           actual
           learning
           .
        
         
           3.
           
           That
           applyed
           to
           infants
           it
           intendeth
           the
           relation
           as
           present
           ,
           and
           actual
           learning
           as
           one
           end
           of
           it
           intended
           for
           the
           future
           .
        
         
           Wherein
           letting
           passe
           the
           uncouth
           expression
           that
           [
           the
           word
           in
           tendeth
           an
           end
           ]
           and
           taking
           his
           meaning
           ,
           I
           observe
           ,
        
         
           First
           ,
           that
           he
           makes
           the
           term
           [
           disciples
           ]
           to
           be
           meant
           in
           one
           manner
           ,
           when
           it
           is
           said
           of
           men
           of
           age
           ,
           and
           another
           when
           of
           infants
           .
           Which
           me
           thinks
           is
           as
           absurd
           as
           that
           he
           chargeth
           Mr.
           Bedford
           with
           pag.
           300.
           that
           he
           made
           one
           end
           of
           baptism
           in
           the
           aged
           ,
           another
           in
           infants
           ,
           one
           covenant
           to
           parents
           ,
           and
           another
           to
           infants
           ,
           as
           if
           the
           aged
           were
           one
           sort
           of
           disciples
           meant
           Mat.
           28.
           19.
           and
           yet
           the
           same
           word
           includes
           another
           sort
           of
           disciples
           in
           a
           clean
           different
           sense
           .
           It
           would
           be
           known
           of
           which
           sort
           of
           disciples
           he
           understands
           it
           ,
           for
           certainly
           there
           is
           but
           one
           sort
           of
           disciples
           there
           mentioned
           :
           and
           if
           he
           will
           stand
           to
           his
           words
           in
           that
           place
           ▪
           he
           must
           understand
           it
           of
           disciples
           upon
           instruction
           .
        
         
           Secondly
           ,
           That
           he
           sets
           down
           the
           sense
           of
           a
           word
           ,
           and
           yet
           produceth
           no
           place
           for
           the
           present
           where
           the
           distinction
           is
           put
           ,
           but
           refers
           us
           to
           another
           place
           ,
           which
           his
           Reader
           must
           seek
           ,
           and
           when
           he
           hath
           sought
           all
           his
           book
           he
           shall
           find
           but
           one
           text
           Acts
           15.
           10.
           and
           that
           miserably
           abused
           by
           him
           .
           Of
           which
           in
           its
           place
           .
        
         
           Thirdly
           ,
           That
           he
           acknowledgeth
           page
           92
           ▪
           and
           here
           ,
           that
           the
           denomination
           is
           from
           the
           disciples
           act
           of
           learning
           ,
           yet
           will
           have
           it
           imagined
           that
           an
           infant
           may
           be
           a
           disciple
           without
           his
           own
           actual
           learning
           ,
           onely
           from
           his
           belonging
           to
           Christ
           by
           Gods
           covenant
           ,
           and
           mens
           destination
           and
           devoting
           to
           learn
           hereafter
           .
           But
           it
           is
           to
           me
           unconceivable
           that
           the
           denomination
           which
           is
           from
           the
           act
           inherent
           in
           the
           person
           should
           be
           without
           the
           act
           inherent
           in
           the
           person
           from
           some
           acts
           of
           another
           ,
           and
           those
           acts
           not
           putting
           the
           form
           denominating
           in
           actual
           being
           ,
           yea
           when
           oftentimes
           the
           form
           denominating
           is
           never
           in
           act
           .
           For
           by
           Mr.
           Bs.
           doctrine
           ,
           Gods
           covenant
           ,
           and
           mans
           devoting
           make
           a
           disciple
           ,
           and
           yet
           I
           think
           notwithstanding
           
           the
           covenant
           ,
           and
           mans
           devoting
           ,
           many
           thousands
           ,
           yea
           the
           most
           part
           of
           infants
           whom
           he
           would
           have
           baptized
           never
           actually
           learn
           by
           reason
           of
           death
           or
           disaffection
           ,
           yea
           many
           expresly
           renounce
           it
           .
           Were
           Gods
           covenant
           absolute
           to
           every
           true
           believers
           infant
           that
           he
           shall
           be
           a
           disciple
           ,
           yet
           for
           the
           present
           it
           doth
           put
           nothing
           actually
           in
           the
           person
           to
           whom
           the
           promise
           is
           made
           ,
           no
           more
           than
           election
           doth
           put
           actually
           any
           thing
           in
           the
           elected
           .
           
             Praedestinatio
             ni●
             ponit
             in
             praedestinato
             ,
             Aq.
             p.
          
           1.
           q.
           23.
           art
           .
           2.
           
           
             Gods
             purpose
             of
             a
             thing
             doth
             not
             put
             it
             in
             being
             ,
          
           Mr.
           
             Bl.
             Vindic.
             foed
             .
             pag.
          
           89.
           
           Most
           truly
           Mr.
           
             Cobbet
             Just
             Vindic.
             part
          
           .
           2.
           cap.
           2.
           
           
             Election
             doth
             neither
             make
             a
             man
             holy
             ,
             but
             only
             in●e●●ionally
             ,
             nor
             give
             him
             actual
             Church
             right
             .
          
           And
           this
           may
           in
           like
           manner
           be
           said
           concerning
           Gods
           promise
           or
           covenant
           ,
           by
           it self
           considered
           ,
           it
           doth
           assure
           something
           for
           the
           future
           ,
           but
           put
           nothing
           in
           present
           being
           .
           The
           covenant
           is
           to
           a
           person
           afore
           he
           is
           born
           ,
           as
           to
           Isaac
           and
           Jacob
           ,
           shall
           it
           be
           said
           ,
           that
           afore
           they
           were
           born
           they
           were
           actually
           disciples
           ,
           and
           had
           actual
           Church
           right
           ?
           I
           confesse
           they
           might
           be
           called
           disciples
           or
           believers
           in
           possibility
           ,
           but
           not
           actually
           .
           Gods
           election
           and
           promise
           denominate
           a
           man
           elected
           and
           a
           child
           of
           the
           promise
           (
           which
           are
           terms
           of
           the
           same
           extent
           ,
           Rom.
           9.
           8.
           
           )
           but
           not
           justifyed
           ,
           converted
           ,
           regenerated
           ,
           or
           actually
           a
           believer
           ,
           disciple
           ,
           or
           visible
           Church
           member
           .
           But
           this
           is
           yet
           more
           in
           consistent
           with
           Mr.
           Bs.
           bypotheses
           ,
           who
           when
           he
           assigns
           the
           covenant
           which
           he
           will
           have
           to
           make
           an
           infant
           actually
           a
           disciple
           ,
           makes
           it
           onely
           the
           conditional
           covenant
           of
           grace
           (
           as
           I
           shall
           shew
           hereafter
           )
           and
           that
           covenant
           is
           upon
           condition
           of
           faith
           ,
           and
           this
           he
           will
           have
           to
           belong
           to
           all
           men
           whether
           believers
           or
           unbelievers
           ,
           and
           me
           thinks
           he
           should
           not
           say
           all
           men
           are
           actually
           disciples
           ,
           visible
           Church
           members
           ,
           though
           God
           hath
           made
           that
           covenant
           with
           them
           which
           he
           seals
           in
           baptism
           ,
           which
           he
           often
           saies
           to
           be
           only
           the
           conditional
           covenant
           ,
           and
           ●eckons
           it
           my
           prime
           errour
           that
           misleads
           me
           in
           the
           point
           of
           baptism
           ,
           that
           I
           make
           baptism
           seal
           the
           absolute
           covenant
           of
           grace
           .
           And
           yet
           he
           chargeth
           Mr.
           
             Bedford
             p.
          
           300.
           301.
           as
           with
           an
           absurdity
           following
           his
           tenet
           that
           baptism
           should
           seal
           one
           covenat
           to
           the
           Father
           ,
           another
           to
           the
           son
           .
           If
           then
           the
           covenant
           make
           not
           others
           actually
           disciples
           ,
           then
           neither
           insants
           .
           
             Idem
             quà
             idem
             semper
             facit
             idem
             .
          
           Again
           ,
           a
           conditional
           covenant
           cannot
           make
           an
           actual
           disciple
           ,
           till
           the
           condition
           which
           is
           actual
           
           faith
           be
           put
           .
           
             Conditionale
             nihil
             ponit
             in
             esse
          
           .
           Therfore
           the
           cōditional
           covenant
           sealed
           in
           baptism
           cannot
           make
           an
           actual
           disciple
           .
           Nor
           is
           it
           to
           be
           said
           ,
           the
           parents
           faith
           is
           the
           condition
           of
           the
           covenant
           for
           the
           child
           .
        
         
           For
           1.
           it
           being
           not
           the
           condition
           of
           the
           covenant
           to
           the
           parent
           that
           another
           should
           believe
           for
           him
           ,
           neither
           is
           it
           the
           condition
           for
           the
           child
           ,
           except
           Mr.
           B.
           will
           fall
           into
           the
           absurdity
           he
           chargeth
           on
           Mr.
           Bedford
           ,
           that
           one
           covenant
           should
           be
           to
           the
           Father
           ,
           and
           another
           to
           the
           child
           ,
           sealed
           in
           baptism
           .
        
         
           2.
           
           A
           child
           ,
           the
           father
           believing
           ,
           shall
           be
           actually
           a
           disciple
           before
           it
           is
           born
           ,
           for
           a
           conditional
           proposition
           ,
           the
           condition
           being
           put
           ,
           becomes
           absolute
           .
           Now
           it
           is
           his
           child
           ,
           and
           he
           believing
           afore
           it
           is
           born
           ;
           Ergo.
           
        
         
           In
           like
           manner
           it
           may
           be
           said
           of
           anothers
           devoting
           or
           destinating
           an
           infant
           to
           be
           a
           disciple
           ,
           that
           is
           no
           act
           of
           the
           person
           denominated
           ,
           it
           can
           only
           make
           a
           disciple
           intentionally
           ;
           a
           persons
           devoting
           is
           but
           his
           wish
           ,
           or
           desire
           ,
           or
           promise
           ,
           and
           shall
           that
           make
           a
           child
           actually
           a
           disciple
           ?
           yea
           destinating
           and
           devoting
           is
           before
           the
           child
           is
           conceived
           or
           born
           ,
           as
           Hannah
           did
           devote
           Samuel
           ,
           was
           Samuel
           therefore
           actually
           a
           disciple
           and
           visible
           Church-member
           afore
           he
           was
           born
           ?
           many
           of
           those
           whom
           the
           parents
           destinate
           and
           devote
           to
           be
           actual
           learners
           in
           after
           time
           ,
           yet
           never
           are
           such
           :
           yea
           many
           of
           them
           are
           express
           disclaimers
           and
           opposers
           of
           that
           doctrine
           ;
           shall
           these
           be
           called
           actual
           disciples
           ,
           from
           their
           parents
           wish
           ,
           or
           hopes
           ,
           or
           promise
           ?
        
         
           Again
           ,
           he
           makes
           the
           term
           [
           disciple
           ]
           
             applied
             to
             an
             insant
             to
             note
             a
             relation
             present
             ,
             actual
             learning
             as
             one
             end
             of
             it
             intended
             for
             the
             future
             .
          
           I
           confess
           that
           [
           disciple
           ]
           notes
           a
           relation
           between
           the
           teacher
           and
           person
           taught
           ,
           yet
           it
           seems
           to
           note
           a
           passion
           as
           its
           form
           or
           quiddity
           ,
           so
           that
           if
           any
           should
           ask
           who
           is
           a
           disciple
           ,
           I
           should
           say
           ,
           one
           that
           hath
           learned
           ,
           and
           what
           it
           is
           to
           be
           discipled
           ,
           it
           is
           to
           be
           taught
           or
           learned
           ,
           and
           so
           doth
           import
           a
           passion
           ,
           and
           is
           to
           be
           put
           in
           that
           predicament
           ,
           and
           the
           relation
           is
           as
           they
           say
           
             secundùm
             dici
          
           ,
           not
           
             secundùm
             esse
          
           .
           But
           were
           it
           granted
           that
           the
           whole
           essence
           of
           a
           disciple
           did
           consist
           in
           relation
           ,
           I
           would
           fain
           know
           what
           shall
           be
           the
           foundation
           of
           his
           relation
           .
           Logicians
           say
           ,
           To
           relation
           there
           is
           requisite
           a
           foundation
           ,
           as
           begetting
           ,
           two
           terms
           ,
           as
           Father
           and
           Son
           ,
           and
           a
           respect
           arising
           between
           them
           from
           
           that
           foundation
           ,
           as
           fatherhood
           It
           is
           an
           unheard-of
           thing
           that
           a
           relation
           should
           be
           without
           a
           foundation
           ,
           a
           Father
           without
           begerting
           ,
           an
           actual
           Father
           without
           actual
           begetting
           .
           It
           is
           true
           ,
           a
           man
           may
           be
           p
           〈…〉
           lly
           a
           Father
           without
           actual
           begetting
           ,
           but
           to
           make
           an
           actual
           F
           〈…〉
           without
           actual
           begetting
           ,
           is
           
             oppositum
             in
             opposito
          
           .
           Mr.
           B.
           
             Saints
             everlasting
             ;
             est
             ,
             part
          
           1.
           
           〈◊〉
           .
           8.
           sect
           .
           2.
           
           
             To
             be
             the
             people
             of
             God
             without
             regeneration
             is
             as
             impossible
             as
             to
             be
             the
             natural
             children
             of
             men
             without
             generation
             .
          
           Now
           what
           should
           be
           the
           foundation
           of
           the
           relation
           of
           a
           Disciple
           of
           Christ
           but
           learning
           of
           Christ
           of
           an
           actual
           Disciple
           but
           actual
           learning
           ,
           I
           know
           not
           .
           Future
           learning
           ,
           being
           acording
           to
           Mr.
           
             B.
             the
             end
             intended
          
           ,
           is
           not
           in
           being
           ,
           perhaps
           will
           never
           be
           ,
           and
           therefore
           it
           is
           in
           my
           apprehension
           a
           most
           illogical
           and
           absurd
           conceit
           which
           Mr.
           B.
           hath
           hatched
           ,
           to
           obtrude
           upon
           us
           such
           a
           notion
           of
           a
           Disciple
           ,
           as
           supposeth
           a
           relation
           without
           a
           foundation
           ,
           and
           contrary
           to
           Grammar
           ,
           to
           call
           a
           person
           a
           Disciple
           who
           hath
           learned
           nothing
           ,
           no
           not
           so
           much
           as
           to
           know
           or
           own
           his
           Teacher
           .
           To
           say
           a
           person
           may
           be
           a
           Scholar
           afore
           he
           learns
           ,
           serves
           not
           turn
           ,
           to
           avoyd
           the
           force
           of
           this
           Reason
           :
           For
           the
           term
           [
           Scholar
           ]
           coming
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           leasure
           or
           vacation
           from
           other
           exercise
           ,
           may
           be
           without
           actual
           learning
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           a
           Verbal
           Noun
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             hath
             learned
          
           ,
           and
           Disciple
           
             à
             discendo
          
           ,
           from
           Learning
           ;
           and
           therefore
           as
           it
           is
           absurd
           to
           call
           one
           learned
           or
           a
           Learner
           ,
           without
           Learning
           ,
           so
           it
           is
           absurd
           to
           call
           one
           a
           Disciple
           without
           actual
           learning
           .
           But
           I
           rest
           not
           on
           the
           notation
           alone
           ,
           but
           proceed
           to
           the
           use
           of
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             Disciple
          
           .
        
         
           2.
           
           I
           argue
           thus
           .
           The
           word
           [
           Disciple
           ]
           Matth.
           28.
           19.
           is
           to
           be
           understood
           as
           it
           is
           understood
           all
           along
           the
           
             New
             Testament
          
           ;
           But
           all
           along
           the
           
             New
             Testament
          
           it
           is
           applied
           to
           those
           that
           addicted
           themselves
           to
           some
           as
           Teachers
           ,
           followed
           them
           ,
           learned
           of
           them
           ,
           no
           where
           to
           an
           insant
           ,
           who
           doth
           none
           of
           these
           .
           Ergo
           ,
           Infants
           are
           not
           Disciples
           ,
           meant
           Matth.
           28.
           19.
           
           The
           major
           is
           plain
           from
           the
           rule
           of
           understanding
           words
           ,
           that
           it
           is
           to
           be
           according
           to
           the
           use
           of
           them
           .
           The
           minor
           is
           proved
           thus
           .
           The
           
             Disciples
             of
             Christ
          
           are
           
             understood
             as
             the
             Disciples
             of
             Iohn
             and
             the
             Pharisees
             ,
             Luke
          
           5.
           33.
           as
           the
           
             Disciples
             of
             Moses
             ,
             Iohn
          
           9
           ,
           28.
           
             of
             the
             perverters
             ,
             Acts
          
           20.
           30.
           
           But
           in
           all
           these
           places
           ,
           and
           in
           all
           the
           rest
           ,
           they
           are
           termed
           Disciples
           of
           John
           ,
           the
           Pharisees
           ,
           Moses
           ,
           and
           the
           perverters
           who
           addicted
           themselves
           to
           them
           ,
           followed
           them
           ,
           learned
           
           of
           them
           ,
           no
           where
           an
           infant
           ,
           who
           doth
           none
           of
           these
           ;
           Therefore
           the
           term
           [
           Disciples
           of
           Christ
           ]
           notes
           onely
           such
           ,
           and
           no
           where
           an
           infant
           .
        
         
           3.
           
           I
           argue
           thus
           .
           They
           that
           are
           not
           termed
           believers
           ,
           are
           not
           Disciples
           ;
           But
           infants
           of
           believers
           are
           not
           termed
           believers
           ;
           Therefore
           they
           are
           not
           termed
           Disciples
           .
           The
           Major
           is
           proved
           from
           the
           equipollence
           of
           the
           term
           [
           Disciple
           ]
           and
           [
           believers
           ]
           in
           the
           New
           Testament
           .
           
             Calvin
             institut
             .
             lib.
          
           3.
           cap.
           2.
           sect
           .
           6.
           
           
             Cur
             respondet
             quod
             passim
             Evangelistae
             sideles
             &
             discipulos
             ponunt
             tanqu
             im
             synonyma
             ,
             ac-praesertim
             Lucas
             in
             Actis
             Apostolorum
             saepius
             ,
             Acts
          
           6.
           1
           ,
           2
           ,
           7.
           
           &
           9.
           1
           ,
           10
           ,
           19
           ,
           25
           ,
           26
           ,
           38.
           
           &
           11.
           26
           ,
           29.
           
           &
           13.
           52.
           
           &
           14.
           20
           
           ▪
           22
           ,
           28.
           
           Which
           thing
           is
           strongly
           dispured
           by
           Chamier
           ,
           2.
           
           
             Panst.
             Cath.
             tom
          
           .
           3.
           l.
           12
           c.
           9.
           s.
           15.
           against
           the
           Papists
           implicite
           saith
           ,
           that
           none
           are
           believers
           but
           disciples
           who
           learn
           and
           know
           .
           Which
           he
           confirms
           from
           Matth.
           28.
           19.
           in
           these
           words
           ,
           
             Nimlrum
             disertum
             erat
             Christi
             mandatum
             ,
             Matth.
          
           18.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Docete
             ,
             sive
             discipulos
             facite
             omnes
             gentes
             .
          
           The
           minor
           needs
           not
           proof
           ,
           believing
           being
           an
           act
           of
           the
           intellectual
           part
           ,
           supposing
           the
           use
           of
           reason
           which
           infants
           ordinarily
           have
           not
           ,
           at
           least
           in
           such
           things
           they
           cannot
           be
           sayd
           ordinarily
           to
           be
           behevers
           ;
           nor
           is
           the
           term
           believer
           any
           where
           in
           Scripture
           applied
           to
           them
           .
           Rightly
           saith
           the
           same
           
             Chamier
             ,
             Panstr
             .
             Cat.
             to●
             .
          
           4.
           l.
           12.
           c.
           9.
           sect
           .
           53.
           
           
             Infantes
             potentia
             tantùm
             sideles
             sunt
             ,
             actu
             nemo
             nisi
             adultiv
             .
          
        
         
           4.
           
           This
           is
           further
           confirmed
           by
           comparing
           Matth.
           28
           19.
           with
           Mark
           16.
           15
           ,
           16.
           where
           the
           same
           Commission
           is
           expressed
           ,
           given
           at
           the
           same
           time
           ,
           in
           somwhat
           different
           words
           ,
           which
           therefore
           without
           all
           contradiction
           the
           one
           expound
           the
           other
           .
           Now
           what
           is
           sayd
           Matth.
           28
           19.
           
           [
           
             Make
             Disciple
             of
             all
             Nations
          
           ]
           is
           in
           Mark
           16
           15.
           
           [
           
             Preach
             the
             Gospel
             to
             every
             creature
          
           ]
           and
           what
           is
           sayd
           Matth.
           28
           19.
           [
           
             baptizing
             them
          
           ]
           is
           Mark
           16.
           16.
           
           [
           
             Whosoever
             believeth
             and
             is
             baptized
             shall
             be
             saved
          
           ]
           which
           apparently
           shews
           that
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           them
           or
           Disciples
           ]
           are
           the
           same
           with
           [
           believers
           ]
           and
           consiquently
           not
           insants
           .
        
         
           5.
           
           Which
           is
           further
           confirmed
           by
           Philips
           answer
           to
           the
           Eunuch
           〈…〉
           ling
           him
           ,
           that
           Act●
           ▪
           7.
           which
           shews
           that
           Philip
           understood
           Christs
           Commission
           to
           be
           to
           baptize
           believers
           and
           none
           else
           ;
           But
           infants
           are
           not
           such
           ordinarily
           ;
           Therefore
           they
           are
           not
           ordinarily
           to
           be
           baptized
           .
           
           Mr.
           B.
           himself
           pag.
           300.
           saith
           ,
           
             Now
             for
             the
             aged
             a
             Disciple
             and
             believer
             are
             all
             o●e
             Mark
          
           16.
           
           ●6
           .
           what
           Mr.
           Blake
           speakes
           
             Vindic
             .
             foed
             :
             ●ag
          
           4
           ,
           3.
           of
           insants
           being
           Disciples
           
             as
             to
             the
             participat●●n
             of
          
           Ordinances
           ,
           and
           elsewhere
           of
           being
           believers
           virtually
           ,
           though
           not
           formally
           ,
           is
           without
           Scripture
           proof
           ,
           which
           termes
           none
           Disciples
           〈…〉
           right
           to
           participate
           of
           ordinances
           ,
           but
           from
           Learning
           ,
           〈…〉
           believers
           who
           are
           not
           so
           formaly
           ,
           nor
           do
           I
           know
           〈◊〉
           w
           〈…〉
           infants
           may
           be
           called
           virtually
           believers
           ,
           Then
           〈…〉
           ing
           is
           sayd
           to
           be
           virtually
           such
           ,
           though
           not
           formally
           ,
           when
           it
           hath
           ,
           though
           not
           the
           quality
           in
           its
           kinde
           ,
           yet
           hath
           it
           ability
           to
           produce
           it
           ,
           as
           the
           sun
           they
           say
           is
           not
           hot
           in
           its
           self
           formally
           ,
           yet
           it
           is
           hot
           virtually
           ,
           because
           it
           can
           produce
           it
           in
           another
           ;
           But
           I
           presume
           he
           will
           no
           say
           this
           of
           an
           insant
           that
           he
           is
           virtually
           a
           believer
           because
           he
           can
           produce
           it
           in
           another
           .
           If
           he
           mean
           it
           in
           another
           ,
           sense
           ,
           he
           should
           shew
           how
           an
           infant
           may
           be
           said
           to
           be
           virtually
           a
           believer
           ,
           and
           prove
           that
           sense
           out
           of
           Scripture
           ,
           and
           not
           abuse
           men
           with
           a
           nonsense
           distinction
           ,
           if
           he
           mean
           to
           cleer
           truth
           .
           I
           shall
           need
           no
           better
           proof
           against
           him
           ,
           to
           shew
           infants
           are
           not
           to
           be
           termed
           Disciples
           and
           believers
           ,
           than
           his
           own
           words
           ,
           
             Vindic.
             Foed
             .
             p.
          
           205.
           
           
             All
             visible
             Professors
             that
             except
             the
             terms
             of
             the
             Covenent
             are
             believers
             ,
             Saints
             ,
             Disciples
             ,
             Christians
             ;
             so
             they
             are
             stiled
             in
             New
             Testament
             Scriptures
             ,
             believers
             from
             the
             faith
             that
             they
             profess
             ,
             Saints
             from
             the
             holiness
             to
             which
             they
             stand
             engaged
             ,
             Disciples
             from
             the
             Doctrine
             which
             they
             profess
             to
             learn
             ,
             and
             Christians
             from
             him
             whose
             they
             are
             ,
             whom
             they
             serve
             ,
             and
             from
             whom
             they
             expect
             salvation
             :
          
           of
           which
           terms
           according
           to
           his
           own
           explication
           none
           can
           be
           attributed
           to
           infants
           of
           believers
           .
        
         
           6.
           
           That
           infants
           of
           believers
           are
           not
           Disciples
           appointed
           to
           be
           baptized
           ,
           Matth
           28.
           19.
           is
           proved
           from
           the
           means
           of
           making
           Disciples
           ,
           to
           wit
           ,
           by
           preaching
           the
           Gospel
           to
           them
           ,
           as
           appears
           by
           Mark
           16.
           15.
           
           For
           what
           is
           Matth.
           28.
           19.
           
           
             Make
             Disciples
             of
             all
             Nations
          
           ,
           is
           Mark
           16.
           15.
           
           
             Preach
             the
             Gospel
             to
             every
             creature
             .
          
           Whence
           I
           argue
           ,
           Those
           Disciples
           which
           Christ
           hath
           ordinarily
           appointed
           to
           be
           baptized
           ,
           an
           such
           as
           are
           made
           such
           by
           preaching
           of
           the
           Gosepl
           to
           them
           .
           Rightly
           saith
           Mr.
           
             Collings
             Vindic
             ▪
             Vindic
             .
             pag.
          
           145.
           
           
             How
             i●
             one
             made
             a
             disciple
             ,
             but
             by
             conversion
             ?
             and
             when
             is
             a
             man
             converted
             ,
             but
             when
             he
             is
             brought
             to
             believe
             ?
          
           
           But
           infants
           of
           believers
           are
           not
           made
           disciples
           by
           preaching
           of
           the
           Gospel
           ,
           as
           is
           of
           it self
           manifest
           ,
           and
           acknowledged
           by
           the
           adverse
           party
           ,
           who
           make
           them
           Disciples
           by
           an
           imaginary
           Covenant
           ,
           and
           their
           parents
           profession
           ;
           Ergo
           ,
           they
           are
           not
           Disciples
           appointed
           by
           Christ
           ordinarily
           to
           be
           baptized
           .
        
         
           7.
           
           Those
           are
           appointed
           to
           be
           baptized
           ,
           and
           no
           other
           ,
           whom
           the
           Apostles
           did
           baptize
           ,
           for
           the
           Apostles
           practice
           shews
           how
           they
           understood
           Christs
           Commission
           ,
           and
           rightly
           saith
           Mr.
           
             Norton
             ,
             respon
             .
             ad
             Apollon
             .
             c.
          
           2.
           pag.
           34.
           35.
           
           
             Religio
             est
             nobis
             judicare
             Apostolos
             in
             baptizando
             observàsse
             regulam
             à
             Christo
             latam
             Matth.
          
           28.
           16.
           
             religion
             binds
             us
             to
             judge
             the
             Apostses
             to
             have
             observed
             in
             baptizing
             the
             rule
             made
             by
             Christ
             Matth.
          
           28.
           19.
           
           But
           they
           baptized
           no
           other
           than
           repenting
           and
           believing
           Disciples
           of
           Christ
           ,
           no
           infants
           ,
           Ergo.
           
        
         
           To
           say
           that
           in
           Christs
           and
           the
           Apostles
           daies
           there
           were
           no
           infants
           which
           they
           might
           baptize
           ,
           is
           neither
           true
           ,
           nor
           consistent
           with
           their
           own
           allegations
           of
           Mat.
           19.
           13
           ,
           14.
           
           Acts
           2.
           39.
           
           &
           16.
           15.
           
           To
           say
           that
           at
           first
           gathering
           the
           Church
           they
           were
           not
           to
           do
           it
           ,
           but
           after
           ,
           is
           to
           make
           them
           faulty
           in
           not
           observing
           the
           commission
           of
           Christ
           ,
           as
           they
           expound
           it
           ,
           that
           even
           in
           the
           first
           planting
           of
           the
           Church
           they
           were
           to
           baptize
           disciples
           immediately
           and
           remotely
           such
           ,
           as
           Mr.
           Baxter
           speaks
           ;
           and
           to
           hold
           that
           the
           Apostles
           practice
           is
           not
           our
           pattern
           ,
           and
           that
           the
           first
           Church
           was
           not
           best
           ordered
           ,
           though
           it
           was
           indeed
           the
           purest
           reformed
           Church
           ,
           and
           therefore
           the
           solemn
           covenant
           ties
           us
           to
           endeavour
           the
           establishing
           the
           worship
           of
           God
           according
           to
           it
           .
           To
           say
           ,
           infants
           were
           baptized
           by
           them
           but
           not
           recorded
           ,
           is
           without
           proof
           ,
           or
           any
           likelyhood
           of
           truth
           ,
           and
           tends
           to
           derogate
           from
           the
           fulness
           and
           perfection
           of
           the
           Scriptures
           .
        
         
           Out
           of
           all
           which
           I
           conclude
           ,
           that
           infants
           ,
           even
           of
           believers
           ,
           are
           not
           disciples
           appointed
           Matth.
           28.
           19.
           ordinarily
           to
           be
           baptized
           .
        
      
       
         
         
           
             SECT
             .
             XI
          
           .
        
         
           
             Mr.
             Cottons
             allegations
             in
             his
             Dialogue
             ,
             the
             first
             chapter
             ,
             to
             prove
             infants
             Disciples
             ,
             are
             shewed
             to
             be
             insufficient
             .
          
        
         
           AGainst
           this
           Mr.
           
             John
             Cotton
          
           in
           his
           Dialogue
           ,
           intituled
           ,
           
             The
             Grounds
             and
             Ends
             of
             Baptism
             ,
          
           &c.
           chapter
           1.
           disputes
           thus
           .
        
         
           
             That
             all
             the
             children
             of
             the
             faithful
             (
             or
             which
             is
             all
             one
             ,
             all
             the
             children
             of
             the
             Church
             ,
             for
             the
             Church
             is
             a
             congregation
             of
             the
             faithfull
             )
             that
             they
             are
             all
             of
             them
             disciples
             ,
             may
             appear
             by
             the
             testimony
             of
             the
             Prophet
          
           Esay
           ,
           
             who
             speaking
             of
             the
             times
             of
             the
             Church
             in
             the
             New
             Testament
             ▪
             All
             thy
             children
             (
             saith
             he
             )
             shall
             be
             taught
             of
             God
             ,
          
           Esa.
           54.
           13.
           
             and
             if
             they
             be
             taught
             of
             God
             then
             are
             they
             disciples
             ,
             for
             that
             is
             the
             meaning
             of
             the
             word
             disciples
             .
             Disciples
             are
             taught
             or
             learnt
             of
             God.
             
          
        
         
           Answ.
           1.
           
           It
           is
           supposed
           but
           not
           proved
           that
           the
           tossed
           v.
           11.
           is
           meant
           of
           the
           Church
           of
           the
           N.
           T.
           and
           not
           of
           the
           people
           of
           the
           Jews
           after
           the
           Captivity
           .
        
         
           2.
           
           The
           phrase
           of
           [
           
             children
             of
             the
             Church
          
           ]
           is
           not
           a
           Scripture-phrase
           ,
           nor
           that
           I
           know
           is
           the
           Church
           made
           a
           mother
           ,
           though
           
             Jerusalem
             ,
             which
             is
             above
             be
             called
             the
             Mother
             of
             us
             all
             ,
          
           Gal.
           4.
           26.
           which
           seems
           to
           be
           meant
           of
           the
           Evangelical
           Covenant
           .
        
         
           3.
           
           It
           is
           supposed
           that
           to
           be
           children
           of
           the
           Church
           ,
           and
           to
           be
           children
           of
           the
           faithful
           ,
           are
           one
           ,
           yet
           Mr.
           Cobbet
           in
           his
           
             Just
             Vindic.
          
           makes
           them
           only
           the
           Church
           seed
           ,
           who
           are
           children
           of
           persons
           inchurched
           ,
           otherwise
           ,
           though
           the
           parents
           be
           faithful
           ,
           yet
           they
           are
           not
           the
           Church
           seed
           .
           Besides
           to
           be
           [
           children
           of
           the
           Church
           ]
           is
           not
           all
           one
           with
           to
           be
           natural
           children
           of
           believers
           .
           For
           the
           Church
           doth
           not
           beget
           or
           bring
           forth
           by
           natural
           seed
           ,
           but
           by
           spiritual
           ,
           to
           wit
           ,
           the
           word
           of
           God
           ,
           1
           Peter
           1.
           23.
           and
           children
           are
           begotten
           in
           the
           womb
           of
           the
           Church
           by
           the
           Spirit
           ,
           and
           therefore
           said
           
             to
             be
             born
             after
             the
             Spirit
             ,
          
           Gal.
           4.
           29.
           by
           the
           promise
           or
           covenant
           of
           the
           
             free
             woman
          
           ,
           v.
           30.
           
           And
           indeed
           the
           
             New
             Annotations
          
           on
           Isaiah
           54.
           13.
           hath
           thus
           ,
           
             And
             thy
             Children
             shall
             be
             taught
             of
             the
             Lord
             ]
             By
             the
             outward
             Ministery
             of
             the
             word
             ,
             and
          
           
           
             inward
             co-operation
             of
             the
             Spirit
             ,
             Jerem.
          
           31.
           34.
           
           John
           6.
           45.
           2
           
           Cor.
           13.
           3.
           1
           
           Cor.
           2.
           10.
           1
           
           John
           2.
           20
           ,
           27.
           
           
             Calvin
             Instit.
             lib.
          
           3.
           cap.
           2.
           s.
           6.
           
           
             Denique
             non
             frustrà
             Deus
             apud
             Iesaiam
             hâ●
             not
             â
             disoernit
             filios
             Ecclesiae
             ab
             extraneis
             ,
             quod
             omnes
             erudiet
          
           [
           verbo
           ]
           
             ut
             sint
             ab
             ipso
             edocti
          
           .
        
         
           4.
           
           It
           is
           supposed
           that
           the
           Church
           whose
           children
           those
           are
           is
           the
           visible
           church
           as
           such
           .
        
         
           Whereas
           1.
           in
           Scripture
           no
           Church
           is
           called
           the
           Mother
           but
           
             Hierusalem
             above
          
           ,
           Gal.
           4.
           26.
           
             which
             is
             the
             mother
             of
             us
             all
             ,
          
           and
           that
           is
           either
           the
           Evangelical
           covenant
           ,
           or
           the
           invisible
           Church
           .
           The
           Churches
           children
           are
           Christs
           seed
           ,
           and
           they
           are
           those
           
             whom
             his
             Father
             hath
             given
             him
             ,
             Heb.
          
           2.
           13.
           made
           disciples
           by
           his
           Word
           and
           Spirit
           .
           Our
           Lord
           Christ
           where
           he
           cites
           this
           passage
           of
           the
           Prophet
           ,
           John
           6.
           45.
           applies
           it
           to
           those
           that
           
             are
             drawn
             of
             the
             Father
             ,
             and
             whom
             he
             will
             raise
             up
             at
             the
             last
             day
             ,
          
           ver
           .
           44.
           who
           are
           only
           the
           children
           of
           the
           invisible
           Church
           .
           
             Diodati
             annot
          
           .
           on
           John
           6.
           45.
           
             all
             not
             all
             and
             every
             particular
             person
             ,
             as
             it
             appears
             by
          
           ver
           .
           44.
           &
           65
           
             but
             all
             the
             elect
             and
             children
             of
             God.
          
           No●
           is
           Mr.
           
             C
             〈…〉
          
           shift
           ,
           rather
           than
           answer
           ,
           of
           any
           moment
           ,
           when
           he
           saith
           ,
           
             For
             look
             what
             promises
             are
             made
             to
             the
             invisible
             Church
             ,
             they
             are
             for
             their
             sakes
             offered
             to
             all
             the
             members
             of
             the
             visible
             Churches
             ,
             whereof
             the
             lively
             members
             are
             the
             chief
             .
          
        
         
           For
           1.
           
           He
           doth
           alter
           the
           term
           in
           the
           objection
           ,
           which
           was
           [
           made
           ]
           not
           [
           offered
           ]
           wherein
           both
           he
           ,
           and
           Mr.
           
             George
             Philips
          
           before
           him
           ,
           deal
           not
           rightly
           ,
           so
           speaking
           as
           that
           it
           may
           be
           taken
           ,
           that
           
             to
             be
             in
             covenant
             ;
             to
             have
             the
             covenant
             made
             ,
          
           is
           all
           one
           with
           
             to
             have
             it
             offered
          
           :
           Whereas
           it
           is
           offered
           not
           only
           to
           the
           children
           of
           the
           visible
           Church
           ,
           but
           to
           many
           professed
           unbelievers
           ,
           as
           Acts
           13.
           46.
           
           Now
           this
           answering
           is
           a
           way
           to
           delude
           Readers
           ,
           when
           the
           objection
           is
           ,
           that
           the
           promise
           is
           made
           only
           to
           the
           children
           of
           the
           invisible
           Church
           ,
           to
           answer
           
             the
             promises
             are
             also
             offered
             to
             the
             members
             of
             the
             visible
             ,
          
           and
           when
           it
           is
           expected
           that
           it
           should
           be
           proved
           the
           promise
           is
           made
           to
           conclude
           
             that
             it
             is
             offered
          
           .
        
         
           2.
           
           Mr.
           Cotton
           dare
           not
           say
           that
           promise
           to
           be
           made
           to
           any
           but
           those
           that
           are
           children
           of
           the
           invisible
           Church
           ,
           and
           therefore
           it
           can
           be
           meant
           of
           no
           other
           ,
           and
           so
           no
           other
           taught
           of
           the
           Lord
           and
           disciples
           ,
           which
           will
           not
           reach
           to
           the
           natural
           children
           of
           visible
           in
           churched
           believers
           .
        
         
         
           3.
           
           [
           
             Thy
             children
          
           ]
           is
           not
           all
           one
           with
           [
           
             thy
             infants
          
           ]
           Mr.
           Cotton
           denies
           not
           ,
           that
           the
           meaning
           in
           part
           may
           be
           of
           men
           of
           years
           ,
           and
           if
           so
           no
           necessity
           to
           understand
           it
           of
           infants
           ,
           and
           then
           his
           argument
           falls
           ,
           which
           is
           to
           prove
           infants
           to
           be
           disciples
           .
        
         
           4.
           
           Besides
           ,
           our
           Lord
           Christ
           ,
           where
           he
           cites
           John
           6.
           45.
           the
           prophet
           ,
           leaves
           out
           the
           word
           [
           children
           ]
           and
           applies
           the
           teaching
           of
           God
           onely
           to
           true
           believers
           .
           Omnes
           ,
           saith
           
             Grotius
             ,
             quibus
             sermo
             Evangelii
             annuntiatur
             .
          
        
         
           5.
           
           Were
           it
           granted
           Mr.
           Cotton
           that
           all
           believers
           infants
           were
           taught
           of
           God
           by
           secret
           indiscernable
           teaching
           ,
           yet
           this
           being
           such
           ,
           cannot
           be
           applyed
           to
           the
           disciples
           meant
           Mat.
           28.
           19.
           who
           are
           disciples
           by
           preaching
           the
           Gospel
           ,
           and
           known
           to
           be
           such
           by
           their
           profession
           .
        
         
           But
           Mr.
           Cotton
           tells
           us
           ,
           
             The
             infants
             or
             children
             of
             the
             faithful
             are
             not
             to
             be
             excluded
             from
             the
             number
             of
             the
             children
             of
             the
             Church
             .
             For
             the
             same
             Prophet
             speaking
             of
             the
             same
             Church
             ,
             fetcheth
             in
             infants
             among
             the
             blessed
             ones
             of
             the
             Church
             ,
             and
             blessed
             with
             such
             spiritual
             light
             and
             life
             from
             Christ
             ,
             as
             if
             they
             had
             lived
             an
             hundred
             years
             in
             the
             Church
          
           Esa.
           65.
           20.
           
           
             There
             shall
             be
             no
             more
             (
             saith
             he
             )
             then●●
             forth
             an
             infant
             of
             daies
             ,
             nor
             an
             old
             man
             that
             hath
             not
             filled
             his
             daies
             .
             For
             the
             chi●●
             shall
             dy
             an
             hundred
             years
             old
             ,
             but
             the
             sinner
             being
             an
             hundred
             years
             old
             shall
             be
             accursed
             .
             How
             shall
             the
             child
             dy
             as
             at
             an
             hundred
             years
             old
             ,
             but
             that
             he
             is
             so
             well
             instructed
             ,
             and
             inlightned
             by
             Christ
             ,
             and
             thereby
             as
             capable
             of
             enterance
             into
             heavenly
             glory
             ,
             as
             a
             grown
             disciple
             of
             an
             hundred
             years
             old
             ?
          
        
         
           Ans.
           1.
           
           Were
           M.
           Cottons
           paraphrase
           granted
           ,
           yet
           the
           conclusion
           followes
           not
           thence
           ,
           that
           therefore
           infants
           are
           disciples
           to
           be
           baptized
           according
           to
           Mat.
           28.
           19.
           or
           as
           he
           speaks
           ,
           
             children
             of
             the
             Church
          
           .
           For
           
             to
             be
             so
             well
             instructed
             ,
             and
             enlightned
             by
             Christ
             ,
             and
             thereby
             as
             capable
             of
             entrance
             into
             heavenly
             glory
             as
             a
             grown
             disciple
             of
             an
             hundred
             years
             old
             ,
          
           may
           agree
           by
           extraordinary
           inspiration
           to
           one
           that
           is
           only
           of
           the
           invisible
           Church
           ,
           and
           not
           of
           the
           visible
           Church
           as
           disciples
           meant
           Mat.
           28.
           19.
           
        
         
           2.
           
           Mr.
           Cotton
           ,
           when
           he
           saith
           ,
           [
           
             how
             shall
             the
             child
             by
             as
             at
             an
             hundred
             years
             old
          
           ]
           doth
           sl●ly
           intimate
           as
           if
           [
           as
           ]
           were
           in
           the
           text
           :
           whereas
           it
           is
           not
           so
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             child
          
           or
           
             boy
             shall
             dy
             an
             hundred
             years
             old
             ,
          
           or
           
             the
             son
             of
             an
             hundred
             years
             .
          
           Which
           without
           any
           
           allegory
           hath
           a
           plain
           sense
           as
           the
           
             New
             Annotations
          
           expresse
           it
           ,
           
             He
             that
             is
             now
             a
             child
             shall
             attain
             to
             those
             years
             ere
             he
             dy
             .
          
           Which
           was
           accomplished
           in
           the
           return
           from
           the
           captivity
           according
           to
           the
           prophecy
           of
           Zechariah
           ch
           .
           8.
           
           
             Vide
             Grotius
          
           4.
           and
           therefore
           we
           need
           not
           run
           to
           any
           allego
           ▪
           
             annot
             in
             Ze●
          
           .
           rical
           interpretation
           ,
           nor
           refer
           it
           to
           the
           times
           of
           8.
           4.
           the
           Messiah
           ,
           either
           after
           the
           resurrection
           or
           afore
           ,
           of
           which
           
             Hieronym
             in
             Locum
          
           .
        
         
           3.
           
           Were
           an
           allegory
           allowed
           ,
           yet
           not
           only
           in
           Hierom
           ,
           but
           also
           in
           
             Calvin
             ,
             Piscator
          
           ,
           and
           others
           ,
           there
           are
           va●iety
           of
           senses
           different
           from
           Mr.
           Cotton
           ,
           so
           that
           in
           alleging
           these
           texts
           he
           trifled
           more
           than
           became
           so
           grave
           a
           man.
           But
           he
           goes
           on
           thus
           .
        
         
           
             The
             Apostle
             Peter
             reckoneth
             infants
             of
             the
             Church
             for
             disciples
             Acts
             15.
             10.
             
             If
             the
             infants
             of
             the
             Church
             had
             not
             been
             disciples
             ,
             the
             false
             Apostles
             could
             have
             pretended
             no
             power
             to
             have
             ●ut
             that
             ordinance
             upon
             them
             .
          
        
         
           Answ.
           1.
           [
           
             infants
             of
             the
             Church
          
           ]
           is
           a
           phrase
           the
           Scripture
           useth
           not
           ,
           and
           i●
           serves
           only
           to
           possess
           the
           unwary
           reader
           with
           this
           conceit
           ,
           as
           if
           the
           children
           of
           believers
           inchurched
           ,
           as
           they
           speak
           ,
           were
           children
           of
           the
           Church
           ;
           whereas
           none
           is
           a
           child
           of
           the
           Church
           till
           taught
           the
           Gospel
           and
           made
           a
           believer
           .
        
         
           2.
           
           It
           is
           untruly
           suggested
           ,
           as
           
             if
             the
             false
             Apostles
             pretended
             power
             to
             circumcise
             infants
             of
             Christian
             disciples
             from
             this
             chat
             the
             infants
             were
             disciples
             :
          
           But
           ver
           .
           1.
           5.
           shew
           plainly
           that
           they
           alleged
           that
           the
           Gentile
           disciples
           were
           tied
           to
           observe
           the
           law
           of
           Moses
           ,
           and
           so
           to
           be
           circumcised
           ,
           both
           they
           and
           their
           children
           .
        
         
           But
           ,
           saith
           he
           ,
           
             Peter
             acknowlegeth
             them
             disciples
             ,
             but
             the
             yoke
             of
             circumcision
             was
             too
             heavy
             for
             them
             ,
             as
             drawing
             upon
             them
             the
             yoke
             of
             the
             Ceremonial
             Law.
             
          
        
         
           Answ.
           There
           is
           not
           a
           word
           of
           Peter
           acknowledging
           the
           infants
           disciples
           ,
           but
           the
           believing
           parents
           ;
           nor
           is
           the
           yoke
           of
           circumcision
           said
           to
           be
           too
           heavy
           for
           them
           now
           ▪
           as
           if
           it
           were
           not
           so
           〈◊〉
           ,
           but
           it
           〈…〉
           such
           as
           neither
           the
           Apostles
           ,
           nor
           their
           Fathers
           Were
           able
           to
           bear
           ,
           much
           less
           Gentiles
           .
        
         
           But
           〈…〉
           
             Christ
             Mark
             10.
             14.
             
             Luke
             18.
             16.
             
             〈…〉
             )
             is
             the
             Kingdome
             of
             God
             ,
             which
             
             argueth
             that
             even
             little
             children
             are
             members
             of
             the
             Church
             here
             .
          
        
         
           Answ.
           It
           is
           proved
           in
           my
           Postscript●
           .
           20.
           that
           Matth.
           19.
           14.
           
             the
             Kingdom
             of
             heaven
          
           ,
           in
           Mark
           10.
           14.
           
           Luke
           18.
           16.
           
             the
             Kingdom
             of
             God
          
           ,
           is
           meant
           of
           the
           Kingdom
           of
           Glory
           :
           But
           it
           follows
           not
           that
           therefore
           infants
           are
           members
           of
           the
           Church
           here
           ,
           many
           belonging
           to
           the
           invisible
           Church
           ,
           which
           belong
           not
           to
           the
           visible
           ,
           and
           
             vice
             versâ
          
           ,
           as
           abortives
           ,
           still
           born
           infants
           ,
           converts
           at
           the
           point
           of
           death
           ,
           &c.
           are
           of
           the
           Kingdom
           of
           Glory
           ,
           who
           are
           never
           members
           of
           the
           visible
           Church
           here
           .
        
         
           But
           ,
           saith
           he
           ,
           
             Whosoever
             shall
             not
             receive
             the
             Kingdom
             of
             God
             ,
             as
             a
             little
             child
             (
             to
             wit
             ,
             as
             a
             little
             child
             receiveth
             it
             ,
             for
             so
             much
             the
             Grammer
             construction
             requireth
             )
             he
             shall
             in
             no
             wise
             enter
             therein
             .
          
        
         
           Answ.
           It
           is
           untrue
           ,
           that
           the
           Grammar
           construction
           requireth
           ,
           that
           it
           should
           be
           understood
           thus
           ,
           that
           a
           little
           child
           receiveth
           the
           Kingdom
           of
           God
           ,
           but
           only
           this
           is
           meant
           ,
           that
           none
           shall
           enter
           into
           the
           Kingdom
           of
           God
           ,
           but
           such
           as
           have
           such
           an
           humble
           mind
           ,
           free
           from
           ambition
           ,
           as
           a
           little
           child
           hath
           ,
           as
           our
           Lord
           himself
           expounds
           it
           ,
           Mat.
           18.
           3
           ,
           4.
           
        
         
           But
           ,
           saith
           he
           ,
           
             Christs
             testimony
             of
             them
             and
             his
             carriage
             towards
             them
             ,
             shew
             that
             little
             children
             born
             in
             the
             Church
             are
             accounted
             disciples
             of
             Christ
             ,
             and
             therefore
             commanded
             to
             be
             baptized
             with
             their
             believing
             parents
             .
          
        
         
           Answ.
           Mr.
           Cotton
           himself
           confesseth
           ,
           that
           it
           doth
           not
           appear
           that
           their
           Fathers
           ,
           who
           brought
           them
           ,
           were
           baptized
           themselves
           ;
           how
           are
           they
           then
           said
           to
           be
           children
           born
           in
           the
           Church
           ,
           or
           to
           be
           baptized
           according
           to
           rule
           ?
           wherefore
           his
           own
           words
           shew
           it
           to
           be
           uncertainly
           ,
           and
           therefore
           insufficiently
           alleged
           to
           prove
           that
           the
           infants
           of
           believers
           are
           among
           the
           blessed
           ones
           of
           Christ
           ,
           such
           as
           of
           whom
           his
           Church
           and
           and
           Kingdom
           consisteth
           ,
           and
           so
           come
           under
           the
           fellowship
           of
           his
           disciples
           ,
           whom
           Christ
           commandeth
           to
           be
           baptized
           .
           And
           in
           very
           truth
           in
           that
           there
           is
           nothing
           apparent
           ,
           whether
           the
           parents
           brought
           them
           or
           others
           ,
           whether
           the
           parents
           were
           disciples
           or
           not
           :
           nor
           is
           any
           thing
           at
           all
           ascribed
           to
           the
           parents
           but
           to
           Christs
           indulgence
           in
           this
           action
           ,
           and
           it
           appears
           Christ
           did
           not
           command
           them
           to
           be
           baptized
           ,
           nor
           spake
           any
           thing
           as
           intituling
           them
           to
           discipleship
           and
           baptism
           ,
           though
           
           he
           said
           ,
           
             Of
             such
             is
             the
             Kingdom
             of
             God
             ,
          
           this
           text
           is
           not
           only
           impertinently
           brought
           to
           prove
           the
           discipleship
           and
           baptizability
           of
           believers
           infants
           ,
           but
           also
           makes
           to
           the
           contrary
           ,
           that
           infants
           are
           not
           disciples
           nor
           baptizable
           ,
           sith
           if
           they
           had
           been
           so
           Christ
           would
           have
           so
           declared
           on
           this
           occasion
           ,
           which
           was
           opportune
           for
           it
           .
        
         
           But
           there
           is
           yet
           another
           argument
           in
           that
           chapter
           of
           Mr.
           Cottons
           ,
           and
           it
           is
           to
           this
           effect
           ,
           
             That
             the
             Commission
             Mat.
             28.
             19.
             appoints
             believing
             parents
             to
             be
             baptized
             ,
             and
             would
             infer
             ,
             that
             in
             Gods
             account
             ,
             and
             in
             Scripture
             phrase
             ,
             parents
             themselves
             are
             not
             reputed
             of
             God
             to
             be
             baptized
             ,
             if
             their
             children
             remain
             unbaptized
             .
          
        
         
           Answ.
           But
           will
           any
           man
           believe
           Mr.
           Cotton
           in
           this
           ,
           that
           
             in
             Scripture
             phrase
             parents
             are
             not
             reputed
             of
             God
             to
             be
             baptized
             if
             their
             children
             remain
             unbaptized
             ?
          
           Scripture
           speaks
           of
           thousands
           baptized
           ,
           and
           mentions
           not
           the
           baptizing
           of
           any
           of
           their
           children
           under
           that
           relation
           as
           their
           children
           ,
           shall
           we
           believe
           Mr.
           Cotton
           that
           those
           phrases
           of
           Scripture
           ,
           that
           say
           they
           were
           baptized
           ,
           speak
           false
           ?
           and
           that
           they
           were
           not
           reputed
           of
           God
           to
           be
           baptized
           ,
           because
           there
           is
           no
           mention
           of
           their
           childrens
           baptism
           ?
           many
           believers
           were
           baptized
           their
           children
           being
           infidels
           ,
           Mat.
           10.
           35.
           were
           not
           the
           parents
           reputed
           in
           Gods
           account
           baptized
           because
           the
           children
           were
           against
           it
           ?
           But
           let
           us
           hear
           Mr.
           Cottons
           goodly
           proof
           in
           his
           own
           words
           .
        
         
           
             Surely
             ,
             
               saith
               he
            
             ,
             in
             the
             old
             Testament
             a
             man
             was
             accounted
             of
             God
             as
             uncircumcised
             himself
             ,
             if
             his
             children
             were
             uncircumcised
             :
          
           for
           so
           it
           is
           written
           in
           Exod.
           12.
           48.
           that
           if
           a
           man
           will
           come
           and
           keep
           the
           Passeover
           ,
           all
           the
           males
           in
           his
           house
           must
           be
           circumcised
           :
           and
           the
           reason
           given
           ,
           is
           ,
           for
           no
           uncircumcised
           person
           shall
           eat
           thereof
           ,
           which
           plainly
           argueth
           ,
           that
           a
           man
           is
           uncircumcised
           himself
           ,
           and
           (
           as
           an
           uncircumcised
           person
           )
           is
           to
           be
           debarred
           from
           the
           Passeover
           ,
           until
           all
           his
           males
           be
           circumcised
           .
           If
           then
           our
           Lords
           Supper
           come
           in
           the
           room
           of
           the
           Passeover
           ,
           and
           our
           baptism
           in
           the
           room
           of
           circumcision
           ,
           look
           as
           he
           that
           had
           not
           circumcised
           his
           males
           was
           accounted
           as
           one
           uncircumcised
           himself
           ,
           and
           so
           to
           be
           debarred
           from
           the
           Passeover
           ,
           so
           he
           who
           hath
           not
           baptized
           his
           children
           is
           accounted
           of
           God
           as
           not
           baptized
           himself
           ,
           and
           so
           to
           be
           debarred
           from
           the
           Lords
           Supper
           .
        
         
         
           Answ.
           That
           baptism
           and
           the
           Lords
           Supper
           come
           in
           the
           room
           of
           Circumcision
           ,
           and
           the
           Passeover
           ,
           is
           often
           said
           ,
           but
           never
           proved
           .
           But
           if
           it
           were
           granted
           (
           though
           I
           still
           deny
           it
           )
           yet
           Mr.
           Cottons
           inference
           is
           not
           good
           ,
           till
           it
           be
           also
           yielded
           ,
           that
           every
           rule
           of
           Circumcision
           ,
           and
           the
           Passeover
           is
           a
           rule
           to
           us
           about
           Baptism
           and
           the
           Lords
           Supper
           ,
           which
           me
           thinks
           he
           should
           not
           maintain
           .
           Nor
           do
           I
           think
           he
           can
           give
           any
           reason
           why
           in
           this
           the
           rule
           should
           bind
           more
           than
           in
           others
           .
           Yea
           did
           he
           consider
           it
           ,
           he
           might
           have
           perceived
           ,
           that
           if
           the
           proportion
           be
           stretched
           according
           to
           this
           rule
           ,
           no
           parent
           must
           be
           counted
           baptized
           ,
           nor
           to
           eat
           the
           Lords
           Supper
           ,
           except
           he
           had
           not
           only
           all
           his
           children
           baptized
           ;
           but
           also
           all
           his
           Servants
           .
           For
           the
           males
           to
           be
           circumcised
           were
           not
           only
           children
           ,
           but
           servants
           also
           ,
           and
           so
           those
           must
           be
           baptized
           who
           are
           out
           of
           covenant
           ,
           and
           a
           national
           church
           must
           be
           fo●med
           like
           to
           the
           Jews
           ,
           which
           I
           think
           were
           hated
           of
           him
           as
           the
           blind
           and
           the
           lame
           were
           of
           Davids
           soul.
           And
           methinks
           it
           should
           follow
           ,
           that
           if
           it
           happen
           (
           as
           it
           may
           happen
           many
           waies
           ,
           especially
           in
           new
           England
           ,
           where
           many
           baptized
           persons
           may
           not
           have
           their
           children
           baptized
           ,
           because
           the
           parents
           are
           not
           Church-members
           )
           the
           infants
           be
           unbaptized
           the
           parent
           is
           to
           be
           baptized
           again
           ,
           because
           counted
           of
           God
           ,
           and
           according
           to
           Scripture
           phrase
           ,
           if
           Mr.
           Cottons
           dictates
           hold
           ,
           unbaptized
           .
        
         
           Which
           being
           absurd
           ,
           I
           count
           his
           inference
           (
           If
           therefore
           you
           forbid
           baptism
           to
           children
           ,
           you
           evacuate
           the
           baptism
           of
           their
           parents
           ,
           and
           so
           make
           the
           Commandment
           of
           God
           ,
           and
           the
           Commission
           of
           the
           Apostles
           ,
           and
           the
           baptism
           of
           believers
           ,
           of
           none
           effect
           ,
           together
           with
           that
           other
           passage
           of
           his
           pag.
           4.
           
           If
           godly
           parents
           do
           withdraw
           their
           children
           from
           the
           covenant
           ,
           and
           the
           seal
           of
           the
           Covenant
           ,
           they
           do
           make
           void
           (
           as
           much
           as
           in
           them
           lyeth
           )
           the
           Covenant
           ,
           both
           to
           themselves
           ,
           and
           to
           their
           children
           also
           .
           And
           then
           will
           the
           Lord
           cut
           off
           such
           souls
           from
           his
           people
           ,
           Gen.
           17.
           14.
           
           )
           to
           be
           meer
           Mormoes
           or
           bugbears
           to
           fright
           children
           ,
           though
           I
           am
           afraid
           they
           are
           used
           for
           a
           further
           evil
           end
           to
           incite
           Magistrates
           a
           gainst
           Antipaedo
           baptists
           ,
           and
           to
           justify
           their
           hard
           dealing
           with
           then
           in
           new
           England
           .
        
         
           That
           which
           Mr.
           Cotton
           addes
           ,
           
             That
             if
             we
             gather
             no
             infant
             are
             disciples
             from
             Mark
             16.
             16.
             compared
             with
             Matth.
             28.
             1●
             ▪
             because
             believer
             and
             disciple
             are
             terms
             of
             the
             same
             sense
             ,
             and
             i●
             
             fants
             not
             believers
             ,
             it
             would
             follow
             ,
             that
             no
             infant
             were
             capable
             of
             salvation
             any
             more
             than
             baptism
             ,
             I
             have
             answered
             in
             my
             
               Praecursor
               s.
            
             6.
             
          
        
         
           That
           which
           he
           speaks
           of
           the
           Gospel
           ,
           
             That
             the
             promise
             of
             being
             God
             to
             believers
             and
             their
             seed
             is
             to
             be
             preached
             as
             Gospel
             according
             to
             Mark
          
           16.
           15.
           and
           
             if
             his
             allegations
             of
             Acts
          
           16.
           31.
           
           Luke
           19.
           9.
           
           Gal.
           3
           ▪
           16
           ,
           17.
           be
           right
           ,
           and
           his
           words
           true
           p.
           22.
           
           
             God
             hath
             promised
             salvation
             to
             believers
             ,
             and
             their
             seed
             ,
             and
             house
             also
             ,
          
           is
           so
           palpably
           false
           ,
           that
           Mr.
           Marshal
           and
           Mr.
           Geree
           do
           both
           disclaim
           It
           as
           contrary
           to
           Protestant
           doctrine
           ,
           as
           I
           shew
           in
           my
           Apology
           s.
           9.
           
        
         
           That
           which
           he
           saith
           pag.
           24.
           
           (
           '
           That
           the
           expounding
           baptizing
           into
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           Mat.
           28.
           19.
           thus
           ,
           baptize
           them
           into
           the
           true
           and
           orderly
           profession
           of
           that
           which
           they
           have
           been
           taught
           and
           believed
           ,
           is
           to
           assert
           that
           we
           are
           to
           be
           baptized
           into
           the
           name
           of
           Creatures
           for
           profession
           is
           an
           act
           of
           our
           own
           and
           so
           a
           creature
           ,
           which
           he
           counteth
           an
           effect
           of
           Gods
           judgement
           taking
           men
           in
           their
           own
           wiliness
           ,
           while
           they
           turn
           the
           glorious
           name
           of
           the
           blessed
           Trinity
           into
           the
           weak
           performance
           of
           a
           Christian
           duty
           ,
           is
           a
           frivolous
           quillet
           unfit
           for
           so
           grave
           a
           man
           ,
           
             James
             ch
          
           .
           5.
           14.
           
           
             To
             anoint
             with
             oyl
             in
             the
             name
             of
             the
             Lord
             ,
             id
             est
             ,
          
           saith
           
             Beza
             ,
             invocato
             nomine
             Domini
          
           ,
           the
           
             New
             Annot.
             by
             calling
             on
             the
             name
             of
             the
             Lord
             ,
          
           which
           is
           a
           work
           of
           their
           own
           :
           Do
           they
           therein
           turn
           the
           name
           of
           the
           glorious
           God
           into
           a
           Creature
           ?
           But
           enough
           of
           this
           childish
           chapter
           of
           Mr.
           Cotton
           ,
           in
           which
           I
           find
           so
           little
           worth
           answering
           ,
           that
           were
           it
           not
           for
           the
           esteem
           he
           had
           ,
           and
           his
           acquainting
           me
           with
           this
           piece
           in
           his
           letter
           to
           me
           ,
           I
           should
           have
           chosen
           to
           have
           let
           it
           passe
           as
           not
           worth
           the
           labour
           bestowed
           in
           answering
           it
           .
        
         
           Mr.
           
             William
             Cook
          
           in
           his
           
             Font
             uncovered
          
           pag.
           13.
           
             brings
             Acts
          
           21.
           4
           ,
           5.
           
           
             To
             prove
             that
             infants
             in
             their
             mothers
             arms
             were
             reckoned
             among
             disciples
             ,
             and
             makes
             the
             enumeration
             there
             to
             answer
             Deut.
          
           29.
           10
           ,
           11
           ,
           12.
           
           Ezra
           8.
           21.
           
           
             And
             whereas
             it
             might
             be
             said
             that
             the
             children
             are
             distinguished
             from
             the
             disciples
             ,
             he
             prevents
             this
             by
             retortion
             their
             wives
             are
             distinguished
             from
             disciples
             ,
             yet
             might
             be
             disciples
             ,
             so
             the
             children
             .
          
        
         
           Answ.
           1.
           
           The
           places
           are
           no
           way
           parralel
           in
           the
           matter
           ,
           nor
           exactly
           in
           the
           enumeration
           made
           ,
           in
           the
           former
           there
           is
           mention
           
           of
           servants
           ,
           none
           here
           ,
           all
           were
           of
           duty
           there
           to
           enter
           into
           covenant
           the
           whole
           nation
           together
           ,
           not
           so
           here
           ,
           in
           the
           later
           place
           no
           mention
           of
           wives
           ,
           and
           the
           business
           was
           a
           solemn
           humiliation
           for
           them
           upon
           their
           return
           from
           captivity
           ,
           but
           here
           only
           a
           courteous
           accompanying
           of
           Paul
           to
           the
           ship
           .
        
         
           2.
           
           I
           grant
           the
           wives
           are
           not
           necessarily
           excluded
           from
           being
           disciples
           ,
           nor
           children
           by
           the
           enumeration
           Acts
           21.
           5.
           nor
           are
           they
           necessary
           to
           be
           included
           :
           but
           how
           doth
           Mr.
           Cook
           prove
           the
           the
           children
           ,
           babes
           carried
           in
           armes
           ,
           or
           such
           little
           ones
           as
           had
           not
           abilities
           of
           understanding
           ?
           More
           likely
           ,
           this
           thing
           being
           done
           by
           common
           consent
           ,
           the
           wives
           and
           children
           were
           of
           years
           to
           conceive
           what
           they
           did
           ,
           whether
           already
           baptized
           disciples
           or
           persons
           catechized
           and
           expectants
           it
           is
           uncertain
           .
        
         
           I
           shall
           now
           ,
           finding
           nothing
           needing
           more
           answer
           in
           Mr.
           
             Cobbet
             part
          
           2.
           ch
           .
           3.
           s.
           4.
           but
           what
           will
           fitly
           come
           in
           when
           I
           answer
           Mr.
           Baxter
           ,
           pass
           on
           to
           the
           answering
           Mr.
           Baxters
           third
           chapter
           
             of
             the
             first
             part
             of
             his
             plain
             Scripture
             proof
             ,
          
           &c.
           where
           he
           thus
           argues
           .
        
      
       
         
           
             SECT
             .
             XII
          
           .
        
         
           
             Mr.
             Bs.
             allegation
             of
             Acts
             15.
             10.
             to
             prove
             infants
             disciples
             is
             fully
             answered
             &
             his
             arguments
             retorted
             .
          
        
         
           
             ALL
             that
             are
             Christs
             disciples
             ordinarily
             ought
             to
             be
             baptized
             ;
             But
             some
             infants
             are
             Christs
             disciples
             ;
             Therefore
             some
             infants
             ordinarily
             ought
             to
             be
             baptized
             .
          
           He
           tells
           us
           how
           he
           means
           by
           [
           disciples
           ]
           which
           meaning
           of
           his
           is
           before
           proved
           not
           to
           be
           the
           meaning
           of
           the
           text
           ,
           and
           then
           saith
           ,
           
             His
             major
             is
             evident
             in
             the
             text
             from
             the
             conjunction
             of
             the
             two
             commands
             :
             Go
             make
             me
             disciples
             ,
             baptizing
             them
             .
             If
             any
             shall
             be
             so
             quarrelsome
             against
             the
             plain
             tezt
             to
             say
             ,
             It
             is
             not
             all
             disciples
             that
             they
             were
             commanded
             to
             baptize
             ,
             but
             only
             all
             that
             were
             made
             disciples
             ,
             and
             this
             making
             was
             onely
             by
             teaching
             .
          
        
         
           
             I
             answer
          
           ,
           1.
           
           
             If
             I
             prove
             infants
             Disciples
             ,
             I
             sure
             prove
             therby
             they
             were
             made
             so
             ,
             or
             else
             they
             they
             had
             never
             been
             so
             .
          
        
         
         
           2.
           
           
             By
             teaching
             the
             parents
             and
             children
             were
             both
             made
             disciples
             ,
             the
             parents
             directly
             ,
             the
             infants
             remotely
             or
             mediately
             :
             if
             they
             be
             proved
             once
             to
             be
             disciples
             ,
             it
             will
             easily
             follow
             it
             is
             by
             this
             way
             .
             He
             that
             converteth
             the
             parent
             ,
             maketh
             both
             him
             and
             his
             infants
             disciples
             incompleat
             or
             in
             title
             ;
             This
             therefore
             lies
             on
             the
             proof
             of
             the
             Minor.
             
          
        
         
           3.
           
           
             But
             I
             would
             say
             more
             to
             this
             ,
             but
             that
             Mr.
          
           T.
           (
           
             as
             I
             understand
          
           )
           
             hath
             in
             his
             Sermons
             professed
             ,
             That
             if
             we
             will
             prove
             that
             infants
             are
             Christs
             Disciples
             ,
             he
             will
             acknowledge
             that
             they
             ought
             to
             be
             baptized
             :
             the
             like
             he
             granted
             to
             me
             ;
             and
             well
             he
             may
             .
          
        
         
           Answ.
           1.
           
           It
           is
           well
           Mr.
           B.
           grants
           that
           to
           
             go
             make
             disciples
             ,
             baptizing
             them
             ,
             are
             two
             Commands
             ,
          
           and
           that
           
             there
             is
             a
             conjunction
             of
             them
             ,
          
           whence
           it
           follows
           ,
           that
           he
           appoints
           not
           baptizing
           till
           the
           making
           of
           disciples
           ,
           nor
           of
           any
           but
           disciples
           made
           as
           Christ
           appointed
           .
        
         
           2.
           
           It
           is
           no
           quarrel
           against
           the
           plain
           text
           ,
           but
           the
           very
           plain
           doctrine
           of
           the
           text
           to
           say
           ,
           
             It
             is
             not
             all
             disciples
             (
             visibly
             or
             invisibly
             ,
             directly
             or
             remotely
             ,
             compleatly
             ,
             or
             incompleatly
             ,
             in
             reality
             or
             in
             title
             )
             that
             they
             were
             commanded
             to
             baptize
             ,
          
           but
           only
           all
           that
           were
           made
           disciples
           ,
           and
           this
           making
           was
           only
           by
           teaching
           
             or
             preaching
             the
             Gospel
             to
             them
             Mark
          
           16.
           15.
           
        
         
           3.
           
           It
           is
           true
           ,
           I
           have
           often
           granted
           ,
           that
           if
           it
           be
           proved
           infants
           are
           Christs
           disciples
           made
           by
           preaching
           to
           them
           the
           Gospel
           ,
           they
           ought
           to
           be
           baptized
           .
           But
           when
           I
           granted
           this
           ,
           it
           did
           not
           come
           into
           my
           thoughts
           ,
           that
           Mr.
           B.
           would
           ever
           have
           hatched
           ,
           much
           lesse
           have
           printed
           such
           wild
           nonsense
           fancies
           as
           here
           he
           doth
           ,
           of
           a
           disciple
           by
           title
           without
           learning
           ,
           like
           a
           King
           of
           Jerusalem
           without
           reigning
           ▪
           or
           the
           Popes
           Bishop
           of
           Chalcedon
           without
           overseeing
           ,
           of
           teaching
           remotely
           in
           the
           Parents
           conversion
           without
           any
           personal
           teaching
           in
           themselves
           .
           For
           which
           fancies
           he
           neither
           brings
           a
           text
           of
           Scripture
           ,
           nor
           any
           approved
           Author
           ,
           nor
           any
           other
           besides
           himself
           thus
           speaking
           .
           Such
           distinctions
           are
           but
           meer
           abuses
           as
           are
           without
           any
           instance
           of
           such
           an
           use
           of
           terms
           .
           And
           to
           shew
           the
           grossnesse
           of
           this
           foppery
           of
           Mr.
           B.
           which
           a
           School
           ▪
           boy
           may
           easily
           discern
           that
           hath
           gone
           no
           further
           than
           
             Qui
             mihi
             discipul●s
          
           .
           I
           argue
           thus
           ,
        
         
           1.
           
           If
           he
           that
           converteth
           the
           parent
           maketh
           the
           infant
           a
           disciple
           ,
           
           then
           either
           because
           the
           infant
           is
           an
           infant
           ,
           and
           then
           evrey
           infant
           should
           be
           made
           a
           disciple
           by
           that
           conversion
           ;
           or
           because
           his
           child
           ,
           and
           then
           every
           child
           is
           made
           a
           disciple
           ,
           yea
           though
           he
           be
           a
           professed
           infidel
           ;
           or
           both
           ,
           and
           then
           it
           would
           be
           shewed
           what
           grant
           there
           is
           to
           the
           child
           while
           infant
           ,
           which
           ceaseth
           when
           grown
           up
           :
           where
           the
           relation
           of
           a
           disciple
           in
           his
           sense
           is
           appropriated
           only
           to
           infant
           child
           .
           Yea
           all
           the
           plea
           is
           ,
           
             by
             teaching
             the
             parents
             and
             children
             were
             both
             made
             disciples
             ,
          
           therefore
           this
           relation
           comes
           from
           being
           a
           child
           of
           such
           a
           one
           :
           But
           the
           professed
           infidel
           child
           is
           the
           child
           of
           the
           Father
           ;
           therefore
           also
           a
           disciple
           in
           title
           ,
           and
           to
           be
           baptized
           after
           Mr.
           Bs.
           doctrine
           .
        
         
           2.
           
           If
           children
           be
           made
           disciples
           remotely
           and
           mediately
           according
           to
           the
           command
           Matth.
           28.
           19.
           in
           that
           the
           parent
           is
           converted
           ,
           and
           that
           the
           teaching
           of
           the
           parent
           is
           the
           teaching
           of
           the
           child
           ,
           then
           it
           follows
           ,
           he
           that
           teacheth
           the
           Father
           hath
           done
           his
           duty
           of
           teaching
           ,
           though
           he
           teach
           not
           the
           child
           himself
           ,
           and
           so
           a
           preacher
           need
           not
           at
           all
           go
           and
           catechize
           each
           child
           but
           only
           preach
           to
           parents
           .
           It
           would
           be
           ill
           with
           Kederminster
           if
           it
           should
           be
           so
           there
           .
           But
           this
           follows
           according
           to
           Mr.
           Bs.
           exposition
           of
           Christs
           command
           Mat.
           28.
           19.
           
        
         
           3.
           
           It
           will
           follow
           as
           well
           ,
           that
           he
           that
           baptizeth
           the
           Father
           baptizeth
           the
           child
           ,
           for
           there
           is
           a
           conjunction
           of
           these
           commands
           ,
           and
           the
           baptizing
           is
           to
           be
           correspondent
           to
           the
           teaching
           ;
           if
           then
           the
           teaching
           the
           parent
           is
           the
           teaching
           the
           child
           ,
           then
           is
           the
           baptizing
           the
           parent
           the
           baptizing
           the
           child
           according
           to
           the
           command
           ,
           and
           so
           the
           command
           is
           only
           to
           baptize
           in
           another
           him
           who
           is
           taught
           in
           another
           ,
           and
           it
           is
           a
           gross
           transgression
           of
           Christs
           command
           to
           baptize
           him
           in
           himself
           ,
           who
           is
           only
           a
           disciple
           in
           another
           .
        
         
           4.
           
           Forasmuch
           as
           Mr.
           B.
           doth
           not
           limit
           the
           childs
           being
           a
           disciple
           or
           teaching
           remotely
           to
           the
           next
           parents
           being
           converted
           ,
           he
           that
           shall
           teach
           the
           Grandfather
           ,
           great
           Grandfather
           ,
           &c.
           teacheth
           the
           child
           ,
           makes
           him
           a
           disciple
           ,
           yea
           according
           to
           his
           doctrine
           pag.
           101.
           he
           that
           converts
           the
           Master
           of
           the
           house
           makes
           his
           servants
           ,
           and
           those
           that
           are
           at
           his
           dispose
           ,
           though
           not
           his
           children
           ,
           (
           whom
           he
           would
           have
           baptized
           )
           disciples
           ,
           for
           sure
           he
           would
           not
           have
           them
           baptized
           that
           are
           not
           disciples
           .
           Now
           I
           appeal
           to
           any
           man
           of
           understanding
           whether
           this
           be
           not
           as
           gross
           and
           pernicious
           
           a
           delusion
           as
           Hart
           the
           Jesuit
           held
           (
           so
           much
           exagitated
           in
           the
           conference
           by
           Dr.
           
             Raynold
             ch
          
           .
           2.
           divis
           .
           7.
           )
           
             That
             the
             Pope
             preacheth
             by
             another
             ,
          
           to
           say
           he
           that
           teacheth
           the
           parent
           teacheth
           the
           child
           ,
           Assuredly
           had
           I
           ever
           dreamed
           that
           Mr.
           B.
           had
           such
           phantastick
           ,
           if
           not
           frantick
           notions
           ,
           I
           had
           denyed
           his
           major
           ,
           and
           do
           now
           expresly
           deny
           it
           in
           his
           sense
           ,
           
             All
             that
             are
             Christs
             disciples
             incompleatly
             ,
             in
             title
             only
             ,
             remotely
             by
             the
             parents
             conversion
             without
             their
             own
             ordinarily
             ought
             to
             be
             baptized
             ,
          
           and
           expect
           it
           to
           be
           proved
           by
           him
           
             ad
             Graecas
             Calendas
          
           .
           Nor
           would
           I
           have
           laid
           the
           stress
           of
           the
           argument
           on
           the
           proof
           of
           his
           Minor
           ,
           if
           I
           had
           understood
           his
           deceitful
           gibberish
           ,
           by
           which
           he
           detestably
           abused
           many
           people
           ,
           and
           perverted
           Christs
           words
           .
           But
           it
           is
           my
           lot
           to
           answer
           such
           a
           writer
           and
           I
           follow
           him
           .
        
         
           He
           next
           goes
           about
           to
           prove
           his
           minor
           thus
           ,
           [
           
             That
             some
             infants
             are
             Christs
             disciples
             ,
             and
             so
             called
             by
             the
             Holy
             Ghost
             is
             most
             evident
             to
             any
             that
             will
             not
             grosly
             pervert
             the
             text
             or
             overlook
             it
             ,
             in
             Acts
             15.
             10.
             why
             tempt
             ye
             God
             to
             put
             a
             yoke
             on
             the
             neck
             of
             the
             disciples
             ,
             which
             neither
             our
             Fathers
             nor
             we
             were
             able
             to
             bear
             ?
             now
             who
             were
             these
             disciples
             ?
             no
             doubt
             those
             on
             whom
             the
             false
             Teachers
             would
             have
             laid
             the
             yoke
             .
             And
             what
             was
             that
             yoke
             ?
             It
             is
             plain
             it
             was
             Circumcision
             ,
             as
             necessary
             and
             as
             engaging
             them
             to
             keep
             the
             Law.
             And
             whom
             would
             they
             have
             perswaded
             thus
             to
             be
             circumcised
             ?
             Why
             both
             the
             Parents
             and
             Children
             in
             that
             Age
             ,
             and
             only
             the
             Children
             in
             all
             following
             Ages
             ordinarily
             .
             So
             that
             thus
             I
             argu
             ,
             Those
             on
             whose
             necks
             the
             false
             Teachers
             would
             have
             laid
             this
             yoke
             were
             Disciples
             :
             But
             some
             ,
             yea
             most
             of
             those
             were
             infants
             on
             whose
             necks
             they
             would
             have
             laid
             this
             yoke
             :
             Therefore
             some
             Infants
             are
             Disciples
             ,
             and
             so
             called
             here
             .
             The
             major
             is
             plain
             in
             the
             Text.
             
          
           ]
        
         
           Answ.
           The
           minor
           of
           Mr.
           Bs.
           Argument
           ,
           that
           
             Infants
             are
             Christs
             Disciples
          
           ,
           should
           not
           be
           understood
           of
           Disciples
           in
           that
           sense
           ,
           that
           Christ
           appoints
           Disciples
           to
           be
           baptized
           ,
           Matth.
           28.
           19.
           
           Discipleship
           in
           Mr.
           Bs.
           sense
           in
           title
           without
           learning
           ,
           by
           remote
           teaching
           in
           the
           Parents
           conversion
           ,
           being
           a
           sense
           unknown
           to
           the
           Scripture
           ,
           and
           a
           meer
           figment
           of
           Mr.
           Bs.
           brain
           ,
           is
           falsly
           said
           to
           be
           a
           scribed
           to
           infants
           by
           the
           Holy
           Ghost
           ,
           or
           to
           have
           any
           evidence
           in
           Scripture
           for
           it
           :
           nor
           do
           I
           think
           any
           do
           more
           
             grosly
             pervert
             the
             Text
             ,
             Acts
          
           15.
           10.
           or
           
             overloook
             it
             more
             than
             Mr.
          
           B.
           
           But
           let
           us
           look
           a
           little
           nearer
           on
           Mr.
           Bs.
           arguings
           :
           he
           premiseth
           three
           Questions
           ,
           and
           answers
           them
           ;
           concerning
           which
           I
           grant
           his
           answer
           to
           the
           first
           ,
           
             that
             those
             were
             Disciples
             on
             whom
             the
             false
             Teachers
             would
             have
             laid
             the
             yoke
             .
          
           In
           his
           second
           Question
           and
           the
           Answerly
           sundry
           fallacies
           ,
           1.
           in
           that
           he
           puts
           the
           Question
           about
           the
           yoke
           what
           it
           was
           ;
           whereas
           the
           Question
           that
           should
           have
           cleared
           the
           difficulty
           had
           been
           ,
           what
           was
           the
           putting
           on
           of
           the
           yoke
           ,
           (
           which
           Mr.
           B.
           doth
           I
           fear
           sophistically
           omit
           )
           the
           point
           in
           question
           being
           who
           are
           meant
           by
           [
           Disciples
           ]
           and
           it
           being
           resolved
           by
           Mr.
           
             B.
             Those
             on
             whom
             the
             false
             Teachers
             would
             have
             laid
             the
             yoke
             ,
          
           the
           Resolution
           must
           be
           not
           by
           knowing
           barely
           what
           the
           term
           [
           yoke
           ]
           imported
           ,
           but
           by
           knowing
           how
           they
           would
           lay
           the
           yoke
           ,
           or
           what
           the
           act
           was
           of
           the
           false
           Teachers
           ,
           termed
           ,
           
             laying
             a
             yoke
             on
             their
             necks
             .
          
           Were
           the
           act
           effected
           or
           attempted
           ,
           or
           intended
           onely
           ,
           it
           's
           that
           we
           must
           know
           what
           act
           it
           was
           ,
           whether
           such
           as
           infants
           were
           the
           passive
           subjects
           of
           ,
           or
           whether
           such
           onely
           as
           persons
           of
           age
           were
           capable
           of
           ?
           And
           here
           I
           conceive
           two
           ways
           they
           might
           be
           said
           to
           lay
           the
           yoke
           ,
           one
           by
           cutting
           with
           their
           own
           hand
           off
           the
           little
           skin
           of
           the
           privy
           member
           ,
           either
           of
           Parents
           or
           Children
           ,
           or
           both
           ,
           according
           to
           the
           rite
           of
           Moses
           Law
           ;
           the
           other
           by
           teaching
           ,
           perswading
           ,
           charging
           Parents
           that
           they
           and
           their
           Children
           should
           be
           circumcised
           ,
           or
           else
           they
           should
           not
           be
           saved
           ;
           the
           former
           had
           been
           an
           act
           of
           their
           hands
           ,
           this
           latter
           of
           their
           tongues
           ;
           the
           former
           onely
           can
           prove
           infants
           to
           be
           meant
           by
           [
           Disciples
           ]
           if
           this
           latter
           be
           meant
           ,
           then
           infants
           are
           not
           meant
           by
           [
           Disciples
           ]
           for
           they
           were
           not
           subjects
           capable
           of
           that
           act
           .
           There
           was
           no
           act
           either
           effected
           or
           attempted
           on
           infants
           ,
           but
           onely
           the
           act
           of
           the
           hand
           using
           an
           instrument
           to
           cut
           off
           the
           skin
           .
           If
           they
           had
           attempted
           to
           act
           on
           infants
           the
           later
           way
           ,
           by
           telling
           sucking
           children
           ,
           you
           are
           to
           be
           circumcised
           ,
           and
           to
           keep
           Moses
           Law
           ,
           they
           had
           done
           rather
           like
           mad
           men
           than
           cunning
           Seducers
           .
           Mr.
           B.
           himself
           ,
           when
           in
           the
           next
           words
           [
           
             And
             whom
             would
             they
             perswade
             to
             be
             circumcised
             ?
          
           ]
           and
           when
           after
           he
           confesseth
           ,
           
             that
             which
             the
             false
             Teachers
             did
             ,
             was
             Teaching
             ,
          
           doth
           plainly
           intimate
           that
           the
           false
           Teachers
           act
           ,
           in
           putting
           on
           the
           yoke
           ,
           was
           onely
           of
           the
           tongue
           ,
           not
           of
           the
           hand
           ,
           and
           therefore
           not
           infants
           the
           passive
           subject
           of
           it
           ,
           and
           so
           not
           meant
           by
           Disciples
           .
           Yea
           ,
           the
           Text
           it self
           clears
           what
           their
           act
           was
           ,
           when
           it
           says
           ,
           v.
           1.
           
           
             They
             taught
             the
             brethren
             ,
             v.
          
           24.
           
           
             They
             trouble●
             ▪
          
           
           
             them
             with
             words
             ,
             subverting
             their
             souls
             ,
             saying
             .
          
           And
           this
           is
           enough
           to
           shew
           the
           foppery
           of
           Mr.
           Bs.
           and
           others
           ,
           arguings
           hence
           to
           prove
           infants
           Disciples
           ,
           had
           they
           any
           minde
           to
           heed
           what
           is
           spoken
           .
           Those
           onely
           are
           meant
           by
           Disciples
           who
           were
           Patients
           or
           passive
           subjects
           of
           the
           act
           of
           laying
           on
           the
           yoke
           :
           that
           is
           Mr.
           Bs.
           own
           major
           in
           effect
           :
           but
           infants
           were
           not
           such
           ,
           for
           they
           were
           not
           taught
           ,
           nor
           troubled
           with
           words
           ,
           nor
           had
           their
           souls
           subverted
           by
           the
           sayings
           of
           false
           Teachers
           ;
           therefore
           they
           were
           not
           the
           Disciples
           meant
           Acts
           15.
           10.
           2.
           
           Concerning
           the
           Answer
           to
           the
           Question
           ,
           as
           he
           lays
           it
           down
           ,
           [
           
             That
             the
             yoke
             was
             Circumcision
             ,
             as
             necessary
             ,
             and
             as
             engaging
             them
             to
             keep
             the
             Law
             ,
          
           ]
           it
           may
           be
           meant
           either
           of
           the
           command
           concerning
           Circumcision
           ,
           and
           so
           it
           is
           granted
           that
           the
           yoke
           was
           Circumcision
           ,
           that
           is
           ,
           the
           command
           of
           Circumcision
           propounded
           ,
           and
           taught
           as
           necessary
           to
           the
           Disciples
           ,
           that
           they
           might
           be
           saved
           ,
           and
           engaging
           them
           to
           keep
           Moses
           Law
           ;
           or
           by
           Circumcision
           is
           meant
           Circumcision
           in
           act
           ,
           or
           actual
           Circumcision
           ,
           as
           passively
           received
           in
           the
           flesh
           ,
           and
           this
           it
           seems
           Mr.
           B.
           understands
           ,
           sith
           it
           was
           it
           which
           was
           to
           be
           put
           on
           infants
           ,
           and
           it
           onely
           ,
           in
           which
           sense
           it
           is
           not
           meant
           Acts
           15.
           10.
           as
           I
           have
           shewed
           .
           3.
           
           The
           terms
           [
           
             as
             necessary
             ,
             and
             ingaging
             them
             to
             keep
          
           Moses
           Law
           ]
           may
           be
           understood
           variously
           ,
           either
           as
           necessary
           and
           ingaging
           them
           in
           the
           opinion
           of
           the
           circumcised
           ,
           so
           that
           the
           sense
           is
           ,
           they
           would
           have
           laid
           the
           yoke
           on
           the
           necks
           of
           the
           Disciples
           ,
           so
           as
           that
           the
           Disciples
           should
           have
           received
           circumcision
           with
           this
           opinion
           that
           thereby
           they
           were
           ingaged
           to
           keep
           Moses
           his
           Law
           ,
           and
           in
           this
           sense
           it
           is
           true
           ,
           the
           yoke
           was
           the
           command
           of
           Circumcision
           to
           beget
           this
           opinion
           ,
           or
           else
           in
           the
           opinion
           of
           the
           Teachers
           or
           Circumcisers
           onely
           ,
           and
           so
           it
           is
           false
           ,
           that
           the
           yoke
           was
           actual
           Circumcision
           as
           necessary
           ,
           and
           ingaging
           to
           keep
           Moses
           Law
           ,
           they
           did
           not
           onely
           teach
           or
           circumcise
           ,
           so
           as
           to
           have
           an
           opinion
           of
           this
           necessity
           ,
           but
           so
           as
           to
           indeavour
           to
           possess
           those
           they
           would
           lay
           the
           yoke
           on
           ,
           that
           it
           was
           necessary
           ,
           and
           they
           were
           ingaged
           to
           keep
           Moses
           Law.
           As
           for
           his
           Answer
           to
           the
           third
           Question
           ,
           according
           to
           the
           plain
           sense
           of
           the
           words
           ,
           it
           is
           false
           ,
           
             that
             they
             would
             have
             perswaded
             the
             children
             ,
          
           I
           mean
           infant
           children
           ,
           
             to
             be
             circumcised
          
           :
           For
           though
           they
           would
           perswade
           the
           Parents
           to
           be
           circumcised
           ,
           and
           then
           to
           circumcise
           their
           children
           ,
           yet
           that
           they
           would
           have
           perswaded
           the
           children
           ,
           that
           is
           ,
           that
           any
           of
           them
           went
           to
           an
           infant
           
           and
           would
           have
           perswaded
           him
           to
           be
           circumcised
           ,
           is
           false
           ,
           and
           the
           thing
           would
           have
           been
           ridiculous
           .
        
         
           As
           for
           the
           argument
           from
           Acts
           15.
           10.
           as
           it
           was
           framed
           by
           Mr.
           M.
           I
           did
           
             Exam.
             pag.
          
           135.
           deny
           the
           major
           ,
           and
           gave
           my
           reason
           ,
           it
           is
           not
           said
           ,
           they
           would
           put
           it
           onely
           on
           Disciples
           ,
           it
           is
           more
           probable
           they
           endeavoured
           to
           put
           it
           on
           the
           necks
           of
           all
           ,
           whether
           Disciples
           or
           others
           ,
           as
           a
           thing
           universally
           necessary
           to
           salvation
           ,
           v.
           1.
           which
           Mr.
           M.
           in
           his
           Defence
           overthrows
           not
           ,
           but
           puts
           it
           off
           without
           answer
           ,
           onely
           imagines
           that
           then
           I
           cannot
           evince
           from
           Matth.
           3
           5
           ,
           6.
           
           Acts
           2.
           42
           ,
           
             &c.
             that
             John
             and
             Christs
             Disciples
             baptized
             onely
             penitent
             believers
             .
          
           But
           I
           presume
           Mr.
           M.
           will
           be
           better
           advised
           than
           to
           make
           it
           alike
           argumentative
           to
           prove
           all
           were
           Disciples
           on
           whom
           the
           false
           Teachers
           would
           have
           put
           the
           yoke
           ,
           from
           Acts
           15
           10.
           and
           to
           prove
           that
           there
           was
           Baptism
           in
           the
           New
           Testament
           but
           of
           penitent
           believers
           ,
           from
           the
           perpetual
           course
           of
           the
           history
           thereof
           ,
           in
           the
           former
           Disciples
           being
           onely
           mentioned
           occasionaly
           in
           condemning
           a
           fact
           done
           to
           them
           ,
           in
           the
           other
           are
           set
           narrations
           of
           Acts
           done
           in
           the
           Church
           of
           God
           ,
           and
           therefore
           there
           would
           have
           been
           a
           defect
           in
           the
           narration
           if
           there
           had
           been
           any
           other
           than
           penitent
           believers
           then
           Baptized
           ,
        
         
           But
           Mr.
           B.
           pleads
           thus
           ,
           
             If
             any
             will
             say
             ,
             that
             it
             is
             not
             all
             ,
             but
             some
             of
             those
             on
             whom
             they
             would
             have
             laid
             the
             yoke
             that
             are
             here
             called
             disciples
             ,
             that
             is
             onely
             them
             at
             age
             ,
             I
             answer
             ,
             Then
             it
             is
             but
             some
             onely
             whose
             Circumcision
             the
             Apostle
             and
             the
             Synod
             doth
             conclude
             against
             ,
             that
             is
             those
             of
             age
             .
             For
             he
             speaks
             against
             laying
             the
             yoke
             on
             none
             but
             Disciples
             ,
             And
             then
             for
             any
             thing
             the
             Apostle
             saith
             ,
             or
             this
             Synod
             ,
             all
             infants
             might
             be
             circumcised
             still
             :
             which
             is
             a
             most
             grosse
             absurdity
             ,
             when
             the
             very
             business
             of
             this
             Synod
             was
             to
             decree
             against
             the
             necessity
             of
             Circumcision
             and
             the
             Law.
          
           To
           which
           I
           replied
           ,
           I
           denied
           the
           major
           as
           expressed
           by
           Mr.
           M.
           thus
           [
           
             all
             they
             upon
             whose
             necks
             those
             false
             Teachers
             would
             have
             put
             the
             yoke
             of
             Circumcision
             are
             called
             Disciples
             and
             to
             be
             called
             Disciples
          
           ]
           because
           I
           conceived
           they
           would
           by
           their
           teaching
           put
           a
           necessity
           of
           circumcision
           even
           on
           unconverted
           Jews
           who
           are
           no
           Disciples
           ,
           yea
           upon
           all
           persons
           whatsoeuer
           ,
           holding
           of
           all
           sorts
           of
           persons
           that
           
             except
             they
             were
             circumcised
             and
             kept
             the
             Law
             of
             Moses
             they
             could
             not
             be
             saved
             .
          
           And
           in
           like
           sort
           I
           deny
           the
           major
           of
           Mr.
           Bs.
           
           Argument
           if
           it
           be
           universal
           ,
           
             all
             those
             on
             whose
             necks
             the
             false
             Teachers
             would
             have
             laid
             the
             yoke
             mentioned
             Acts
          
           15.
           10.
           
             were
             Disciples
          
           .
           Nor
           is
           it
           plain
           in
           the
           Text
           ,
           there
           is
           no
           more
           plain
           in
           the
           Text
           but
           this
           ,
           that
           the
           persons
           expressed
           Acts
           15.
           10.
           on
           whom
           the
           false
           Teachers
           would
           have
           layd
           the
           yoke
           were
           Disciples
           .
           but
           it
           doth
           not
           follow
           that
           they
           would
           have
           layd
           the
           yoke
           on
           none
           other
           than
           are
           there
           expressed
           ,
           as
           when
           it
           is
           sayd
           ,
           
             Christ
             would
             have
             gathered
             the
             children
             of
             Jerusalem
             ,
             Matth.
          
           23.
           37.
           though
           none
           but
           the
           children
           of
           Jerusalem
           are
           there
           expressed
           ,
           yet
           it
           follows
           not
           all
           are
           the
           children
           of
           Jerusalem
           whom
           he
           would
           have
           gathered
           .
           Nor
           doth
           that
           imaginary
           grosse
           absurdity
           follow
           which
           Mr.
           B.
           would
           fasten
           on
           this
           deniall
           of
           his
           major
           .
           For
           1.
           there
           are
           in
           the
           Synods
           letter
           both
           v.
           24.
           
           Condemning
           the
           false
           Teachers
           Doctrine
           ,
           and
           v.
           28.
           29.
           laying
           no
           other
           burden
           on
           them
           to
           whom
           they
           wrot
           ,
           plain
           pasages
           exempting
           old
           and
           yong
           from
           Circumcision
           ,
           though
           v.
           10.
           were
           left
           out
           .
           2.
           
           Even
           in
           that
           ,
           v.
           10.
           
           Peter
           reproves
           their
           putting
           a
           yoke
           on
           the
           neck
           of
           the
           aged
           ,
           he
           doth
           determine
           parents
           not
           bound
           to
           circumcise
           their
           children
           ,
           and
           this
           is
           a
           conclusion
           against
           Circumcision
           of
           infants
           ,
           as
           A
           canon
           against
           Priests
           marriage
           is
           a
           Law
           against
           their
           wives
           living
           with
           them
           ;
           and
           the
           concluding
           against
           a
           practise
           in
           some
           upon
           a
           common
           reason
           ,
           to
           others
           is
           a
           general
           prohibition
           ,
           as
           the
           Apostles
           determination
           Acts
           6.
           2.
           is
           a
           determination
           against
           the
           like
           in
           others
           .
           But
           however
           ,
           this
           is
           enough
           to
           answer
           Mr.
           Bs.
           Argument
           ;
           and
           some
           perhaps
           would
           yield
           his
           minor
           ,
           yet
           I
           deny
           it
           ,
           and
           doubt
           not
           to
           shew
           that
           in
           the
           thing
           wherein
           he
           is
           most
           confident
           ,
           in
           so
           much
           that
           in
           his
           Epistle
           before
           his
           
             Saints
             Everlasting
             Rest
          
           ,
           he
           makes
           me
           with
           others
           play
           the
           Devil
           in
           accusing
           my
           own
           children
           as
           no
           Disciples
           ,
           when
           God
           saith
           the
           contrary
           ,
           (
           
             O
             utinam
          
           !
           )
           Acts
           15.
           10.
           he
           is
           an
           egregious
           Trifler
           .
        
         
           To
           prove
           his
           minor
           ,
           he
           thus
           argues
           ,
           
             I
             prove
             it
             was
             the
             Infants
             also
             ,
             thus
             ,
             If
             it
             were
             Infants
             also
             whom
             the
             false
             Teachers
             would
             have
             had
             to
             be
             circumcised
             as
             necessary
             ,
             and
             as
             engaging
             to
          
           Moses
           
             Law
             ,
             then
             it
             was
             infants
             also
             on
             whom
             they
             would
             have
             laid
             the
             yoke
             ;
             but
             it
             was
             infants
             also
             whom
             they
             would
             have
             had
             circumcised
             ,
             &c.
             
             Therefore
             ,
             &c.
             The
             Antecedent
             is
             undeniable
             .
             But
             it
             is
             the
             Consequence
             Mr.
             T.
             denieth
             ;
             for
             he
             saith
             ,
             It
             is
             not
             Circumcision
             as
             necessary
             ,
             and
             as
             engaging
             to
          
           Moses
           
             Law
             ,
             which
             was
          
           
           
             the
             yoke
             ,
             but
             it
             was
             the
             Doctrine
             of
             those
             Teachers
             .
             But
             was
             Mr.
          
           T.
           
             of
             this
             minde
             when
             he
             wrote
             these
             words
             ?
             Exam.
             p.
          
           101.
           
        
         
           Answ.
           1.
           
           Should
           the
           Conclusion
           be
           granted
           him
           ,
           
             that
             they
             were
             infants
             also
             whom
             the
             false
             Teachers
             would
             have
             had
             to
             be
             circumcised
             ,
             &c.
          
           yet
           sith
           he
           grants
           ,
           that
           they
           would
           have
           had
           the
           Fathers
           circumcised
           ,
           they
           onely
           may
           be
           meant
           by
           [
           Disciples
           ]
           though
           Circumcision
           were
           yielded
           to
           be
           the
           yoke
           .
           2.
           
           Circumcision
           is
           no
           way
           necessary
           ,
           that
           I
           know
           ,
           but
           as
           commanded
           ,
           nor
           engaging
           to
           keep
           Moses
           Law
           ,
           but
           as
           taught
           ,
           and
           yielded
           to
           .
           And
           therefore
           I
           know
           not
           what
           sense
           Mr.
           Bs.
           words
           have
           ,
           
             that
             it
             was
             infants
             also
             whom
             the
             false
             Teachers
             would
             have
             had
             to
             be
             circumcised
             as
             necessary
             ,
             and
             as
             engaging
             to
          
           Moses
           Law
           ,
           but
           one
           of
           these
           ,
           they
           would
           have
           them
           circumcised
           ,
           having
           this
           opinion
           ,
           that
           it
           was
           necessary
           ,
           and
           did
           engage
           ,
           or
           that
           they
           taught
           Circumcision
           as
           a
           necessary
           command
           ,
           and
           as
           engaging
           to
           Moses
           Law
           ,
           and
           in
           this
           latter
           sense
           I
           should
           not
           have
           sayd
           ,
           (
           if
           I
           did
           say
           it
           )
           that
           it
           is
           not
           Circumcision
           as
           necessary
           ,
           and
           as
           engaging
           to
           Moses
           Law
           ,
           which
           was
           the
           yoke
           ,
           but
           it
           was
           the
           Doctrine
           of
           those
           Teachers
           ;
           but
           rather
           have
           sayd
           ,
           it
           was
           Circumcision
           as
           necessary
           ,
           and
           engaging
           to
           Moses
           Law
           ,
           which
           was
           the
           yoke
           ,
           that
           is
           ,
           the
           Doctrine
           of
           those
           Teachers
           .
           But
           because
           Mr.
           Bs.
           expression
           is
           du●ious
           ,
           or
           nonsense
           ,
           and
           that
           which
           he
           mainly
           bends
           himself
           to
           prove
           ,
           is
           ,
           that
           it
           was
           not
           the
           Doctrine
           which
           was
           the
           yoke
           to
           be
           put
           on
           Disciples
           ,
           (
           for
           then
           there
           would
           have
           been
           no
           colour
           to
           expound
           [
           Disciples
           ]
           of
           infants
           )
           but
           Circumcision
           in
           act
           ,
           or
           acted
           on
           the
           flesh
           ,
           though
           as
           a
           blinde
           he
           add
           those
           words
           ,
           
             as
             necessary
             and
             engaging
             to
          
           Moses
           Law
           ,
           therefore
           I
           denied
           the
           Consequence
           ,
           as
           if
           those
           words
           were
           left
           out
           ,
           which
           indeed
           he
           himself
           leaves
           out
           in
           the
           proof
           of
           his
           Antecedent
           ,
           proving
           onely
           they
           would
           have
           had
           them
           circumcised
           ,
           without
           saying
           any
           thing
           ,
           to
           prove
           they
           would
           have
           had
           them
           circumcised
           under
           this
           formal
           consideration
           or
           respect
           ,
           as
           yielding
           to
           the
           necessity
           of
           it
           ,
           and
           engaging
           themselves
           thereby
           to
           keep
           Moses
           Law.
           But
           if
           he
           put
           in
           those
           words
           in
           the
           minor
           ,
           in
           this
           sense
           ,
           I
           deny
           it
           also
           .
           As
           for
           the
           Consequence
           there
           is
           no
           proof
           brought
           for
           it
           to
           confirm
           it
           ,
           but
           by
           overthrowing
           the
           reason
           I
           gave
           of
           denying
           it
           ,
           so
           that
           had
           I
           given
           no
           reason
           of
           denying
           it
           ▪
           there
           had
           been
           brought
           no
           proof
           .
           But
           as
           yet
           I
           do
           not
           apprehend
           ,
           
           though
           I
           had
           granted
           him
           ,
           that
           Circumcision
           was
           the
           yoke
           ,
           and
           not
           the
           Doctrine
           ,
           (
           which
           I
           do
           not
           )
           that
           yet
           it
           would
           have
           followed
           ,
           that
           if
           the
           false
           Teachers
           would
           have
           had
           the
           infants
           circumcised
           they
           were
           those
           also
           on
           whom
           they
           would
           have
           layd
           the
           yoke
           ,
           for
           they
           might
           have
           attempted
           to
           lay
           the
           yoke
           of
           Circumcision
           on
           the
           Parents
           ,
           and
           so
           the
           laying
           on
           of
           the
           yoke
           might
           be
           onely
           the
           circumcising
           the
           Parents
           ,
           though
           they
           would
           have
           also
           the
           infants
           circumcised
           .
           But
           it
           being
           true
           ,
           that
           I
           gave
           that
           reason
           of
           my
           denial
           of
           Mr.
           Bs.
           Consequence
           ,
           that
           I
           may
           the
           more
           abundantly
           shew
           the
           futility
           of
           his
           foolishly
           magnified
           dispute
           ,
           I
           will
           engage
           with
           him
           even
           upon
           that
           point
           also
           .
           And
           to
           clear
           my
           meaning
           ,
           it
           is
           true
           ,
           
             Exam.
             pag.
          
           101.
           
           I
           said
           ,
           the
           yoke
           ,
           Acts
           15.
           10.
           was
           Circumcision
           ,
           as
           Mr.
           M.
           himself
           declared
           ,
           pag.
           39.
           of
           his
           Sermon
           ,
           and
           all
           the
           legal
           Ceremonies
           ,
           and
           the
           reason
           why
           I
           used
           that
           expression
           was
           ,
           because
           I
           alleged
           Mr.
           Ms.
           words
           .
           But
           that
           I
           meant
           not
           Circumcision
           in
           act
           ,
           or
           as
           acted
           on
           the
           flesh
           to
           be
           the
           yoke
           ,
           but
           Circumcision
           in
           command
           ,
           as
           commanded
           and
           imposed
           on
           the
           conscience
           ,
           appears
           by
           the
           words
           following
           :
           if
           it
           be
           a
           privilege
           to
           be
           free
           from
           Circumcision
           it
           is
           a
           privilege
           to
           be
           free
           from
           any
           Ordinance
           in
           the
           room
           and
           use
           of
           it
           ,
           it
           was
           the
           Ordinance
           then
           ,
           I
           made
           the
           yoke
           .
           And
           my
           minde
           is
           expressed
           thus
           ,
           pag.
           135.
           
           The
           putting
           the
           yoke
           of
           Circumcision
           is
           not
           actual
           Circumcision
           in
           their
           flesh
           ,
           for
           that
           they
           were
           able
           to
           bear
           for
           many
           Ages
           ,
           but
           the
           necessity
           of
           it
           on
           mens
           consciences
           to
           salvation
           .
           In
           my
           
             Antidote
             ,
             sect
          
           .
           6.
           
           I
           deny
           it
           to
           be
           actual
           Circumcision
           ,
           but
           somtimes
           call
           it
           the
           doctrine
           or
           opinion
           of
           the
           necessity
           of
           it
           .
           In
           my
           Book
           of
           Scandalizing
           I
           call
           it
           the
           Ordinances
           of
           the
           Jews
           .
           In
           my
           
             Praecursor
             ,
             pag.
          
           10.
           the
           doctrines
           and
           commands
           :
           but
           most
           plainly
           I
           express
           my self
           in
           my
           
             Praecursor
             ,
             pag.
          
           74.
           in
           my
           Answer
           to
           the
           27th
           absurdity
           Mr.
           B.
           chargeth
           me
           with
           ,
           pag.
           208.
           of
           his
           
             Plain
             Scripture
             Proof
             ,
             &c.
          
           where
           I
           make
           it
           the
           yoke
           of
           Doctrine
           ,
           or
           the
           command
           of
           Circumcision
           ,
           and
           shew
           ,
           that
           not
           onely
           Grotius
           ,
           but
           also
           
             Pareus
             ,
             Piscator
             ,
             Diadati
             ,
             the
             new
          
           
           Annot.
           so
           expressed
           it
           .
           This
           then
           is
           my
           constant
           judgment
           ,
           1.
           
           That
           the
           
             Yoke
             ,
             Acts
          
           15.
           10.
           is
           not
           actual
           Circumcision
           or
           Circumcision
           in
           act
           ,
           that
           is
           ,
           as
           acted
           on
           the
           flesh
           ,
           
           which
           alone
           serves
           for
           Mr.
           Bs.
           turn
           to
           prove
           
           infants
           Disciples
           ,
           for
           no
           more
           would
           they
           have
           done
           to
           infants
           .
           2.
           
           That
           
             the
             putting
             the
             yoke
          
           is
           teaching
           the
           necessity
           of
           it
           ,
           or
           the
           command
           of
           God
           still
           binding
           their
           consciences
           ,
           of
           which
           act
           the
           infants
           were
           not
           subjects
           recipient
           .
           3.
           
           That
           the
           yoke
           as
           from
           the
           false
           Teachers
           was
           the
           Doctrine
           ,
           or
           command
           of
           Circumcision
           and
           other
           Precepts
           of
           the
           Law
           ,
           which
           sundry
           learned
           men
           in
           their
           notes
           on
           Matth.
           11.
           29.
           gather
           to
           be
           meant
           by
           the
           yoke
           ,
           comparing
           these
           places
           with
           1
           John
           5.
           3.
           what
           is
           Matth.
           11.
           29.
           called
           Christs
           yoke
           ,
           is
           1
           John
           5.
           3.
           called
           his
           Commandments
           ,
           and
           doctrinal
           commands
           ,
           or
           as
           the
           expression
           is
           ,
           Matth.
           15.
           9.
           
           
             Doctrines
             ,
             commands
          
           ,
           are
           called
           
             Burdens
             ,
             Matth.
          
           23.
           
           Luke
           11.
           46.
           
           Rev.
           2.
           24.
           
           As
           it
           is
           taken
           passively
           ,
           that
           is
           ,
           to
           be
           received
           by
           the
           person
           yoked
           or
           taught
           is
           the
           opinion
           of
           the
           necessity
           of
           these
           unto
           salvation
           ,
           or
           as
           Mr.
           B.
           himself
           after
           cals
           it
           
             the
             judgment
          
           of
           it
           .
           4.
           
           That
           by
           the
           Disciples
           are
           meant
           the
           converted
           Christians
           of
           the
           Gentiles
           called
           
             the
             Brethren
             ,
             v.
          
           1.
           those
           
             that
             from
             the
             Gentiles
             turn
             to
             God
             ,
             v.
          
           19.
           
           
             The
             brethren
             of
             the
             Gentiles
             ,
             v.
          
           23.
           
           Mr.
           
             Blake
             Vindic.
             Foederis
             ,
             pag.
          
           208.
           
           
             Complaint
             is
             made
             ,
             Acts
          
           15.
           10.
           
             that
             those
             that
             urged
             the
             necessity
             of
             Circumcision
             put
             a
             yoke
             on
             the
             necks
             of
             the
             Disciples
             ,
             which
             neither
             they
             nor
             their
             fathers
             were
             able
             to
             bear
             ;
             they
             urged
             it
             upon
             all
             in
             visible
             profession
             ,
             and
             not
             upon
             regenerate
             ones
             alone
             .
          
           5.
           
           That
           by
           
             their
             necks
          
           is
           meant
           not
           their
           flesh
           or
           skin
           ,
           but
           their
           consciences
           .
           Let
           's
           now
           see
           what
           Mr.
           B.
           brings
           to
           prove
           the
           yoke
           Acts
           15.
           10.
           to
           be
           actual
           Circumcision
           ,
           or
           in
           act
           ,
           that
           is
           ,
           acted
           on
           their
           flesh
           ,
           and
           not
           the
           doctrine
           or
           command
           of
           Circumcision
           ,
           or
           that
           the
           putting
           the
           yoke
           was
           in
           their
           flesh
           by
           cutting
           off
           the
           skin
           ,
           not
           in
           their
           consciences
           by
           teaching
           .
        
         
           1.
           
           Saith
           he
           ,
           
             The
             Text
             saith
             so
             three
             times
             over
             ,
             [
             that
             it
             was
             Circumcision
             as
             necessary
             and
             engaging
             to
          
           Moses
           
             Law
             ,
             that
             was
          
           
           
             that
             yoke
          
           ]
           v.
           1.
           
           
             They
             taught
             the
             brethren
             ,
             Except
             ye
             be
             circumcised
             after
             the
             manner
             of
          
           Moses
           
             ye
             cannot
             be
             saved
          
           :
           and
           v.
           5.
           
           
             They
             taught
             ,
             it
             was
             needfull
             to
             circumcise
             them
             ,
             and
             to
             command
             them
             to
             keep
             the
             Law
             of
          
           Moses
           :
           and
           v.
           24.
           
             saying
             ,
             Ye
             must
             be
             circumcised
             ,
             and
             keep
             the
             Law.
             
          
        
         
           Answ.
           There
           's
           not
           a
           word
           in
           either
           of
           the
           three
           Verses
           ,
           that
           says
           so
           expresly
           ,
           or
           by
           any
           good
           consequence
           ,
           that
           the
           
             yoke
             v.
          
           10.
           is
           Circumcision
           actual
           or
           in
           act
           ,
           that
           is
           ,
           acted
           or
           to
           be
           acted
           on
           the
           flesh
           .
           Mr.
           B.
           me
           thinks
           if
           he
           could
           have
           made
           any
           good
           inference
           from
           thence
           ,
           for
           his
           Conclusion
           ,
           should
           have
           formed
           it
           ,
           being
           not
           ignorant
           that
           in
           my
           Antidote
           I
           bring
           these
           very
           verses
           and
           words
           to
           prove
           the
           contrary
           .
        
         
           2.
           
           Saith
           he
           ,
           
             It
             appears
             evidently
             from
             the
             same
             ,
             v.
          
           10.
           
             the
             yoke
             which
             neither
             our
             fathers
             nor
             we
             were
             able
             to
             bear
             ,
             that
             which
             neither
             their
             fathers
             nor
             they
             were
             able
             to
             bear
             ,
             was
             the
             yoke
             there
             meant
             :
             but
             it
             was
             Circumcision
             as
             necessary
             ,
             and
             engaging
             to
             keep
             the
             Law
             ,
             and
             not
             the
             Doctrine
             of
             the
             false
             Apostles
             ,
             which
             their
             fathers
             and
             they
             were
             not
             able
             to
             bear
             ,
             therefore
             ,
             &c.
             
             The
          
           major
           
             is
             in
             the
             Text
             ;
             the
          
           minor
           
             is
             plain
          
           ;
           1.
           
           
             In
             that
             there
             is
             no
             mention
             in
             the
             Scripture
             of
             the
             Fathers
             being
             so
             burdened
             with
             that
             false
             doctrine
             ;
             but
             that
             there
             is
             mention
             enough
             of
             their
             being
             burdened
             with
             the
             Law
             ,
             and
             Circumcision
             as
             engaging
             to
             it
             .
          
           2.
           
           
             It
             was
             true
             and
             good
             Doctrine
             before
             Christ
             which
             these
             false
             Apostles
             taught
             ,
          
           viz.
           
             that
             except
             they
             were
             circumcised
             ,
             and
             kept
             the
             Law
             ,
             they
             could
             not
             be
             saved
             :
             I
             mean
             as
             to
             the
          
           Jews
           
             it
             was
             true
          
           ,
           (
           
             for
             I
             will
             not
             now
             meddle
             with
             that
             great
             controversie
             whether
             the
             Gentiles
             were
             bound
             to
             keep
          
           Moses
           
             Law.
             I
             know
             not
             what
          
           Grotius
           ,
           Franzius
           ,
           
             &c.
             say
             on
             one
             side
             ,
             and
          
           Cloppen
           burgius
           ,
           
             and
             many
             more
             on
             the
             other
             .
          
           )
        
         
           Answer
           .
           This
           passage
           I
           also
           allege
           against
           Mr.
           Bs.
           opinion
           ,
           in
           my
           
             Antidote
             sect
          
           .
           6.
           to
           prove
           that
           it
           is
           not
           Circumcision
           in
           act
           but
           in
           command
           or
           doctrine
           that
           is
           there
           meant
           by
           the
           yoke
           .
           But
           that
           we
           may
           determine
           the
           thing
           it
           is
           to
           be
           considered
           :
           1.
           
           Who
           [
           
             We
             and
             our
             Father
          
           ]
           are
           :
           2.
           
           In
           what
           part
           or
           respect
           ,
           and
           how
           it
           was
           intolerable
           .
           Doubtless
           by
           [
           we
           ]
           the
           Apostle
           means
           the
           modern
           Jews
           ,
           and
           by
           [
           
             our
             Fathers
          
           ]
           the
           Jewes
           of
           former
           times
           .
           The
           intolerableness
           
             was
             not
             to
             their
             flesh
          
           ,
           as
           Diodati
           speaks
           ,
           
             for
             the
             labour
             in
             observing
             it
             ,
          
           for
           though
           it
           be
           true
           that
           it
           was
           very
           irksom
           
           to
           observe
           Circumcision
           ,
           and
           the
           Rites
           of
           Moses
           Law
           ,
           yet
           Circumcision
           was
           possible
           to
           be
           born
           ,
           especially
           by
           an
           infant
           ,
           though
           ,
           in
           the
           end
           and
           intent
           of
           the
           circumcisers
           it
           was
           done
           as
           necessary
           and
           engaging
           to
           keep
           Moses
           Law
           ,
           yet
           the
           infants
           being
           not
           sensible
           thereof
           ,
           it
           was
           not
           intolerable
           to
           them
           .
           And
           the
           Apostle
           
             Paul
             ,
             Phil.
          
           3.
           6.
           speaks
           of
           himself
           ,
           as
           
             touching
             the
             righteousness
             of
             the
             Law
             ,
             blameless
             .
          
           But
           it
           was
           intolerable
           
             to
             their
             mindes
             and
             consciences
             ,
             by
             reason
             of
             the
             imperfection
             of
             it
             to
             quiet
             the
             conscience
             ,
             and
             the
             condemnation
             it
             bound
             to
             for
             not
             keeping
             it
             in
             ,
          
           saith
           
             Diodati
             locum
          
           .
           And
           therefore
           it
           was
           the
           Command
           and
           Doctrine
           that
           was
           intolerable
           to
           persons
           on
           whose
           consciences
           the
           Law
           was
           imposed
           ,
           not
           the
           acting
           Circumcision
           ,
           or
           Circumcision
           acted
           ,
           which
           alone
           was
           put
           on
           infants
           ,
           and
           consequently
           the
           yoke
           is
           not
           what
           was
           imposed
           on
           infants
           ,
           but
           on
           persons
           taught
           and
           commanded
           .
           As
           for
           Mr.
           Bs.
           reasons
           ,
           the
           first
           he
           himself
           answers
           by
           his
           second
           .
           For
           he
           saith
           
             that
             doctrine
             was
             true
             to
             the
             Jews
             before
             Christ
             ,
          
           therefore
           sure
           the
           Fathers
           were
           acquainted
           with
           it
           ,
           it
           was
           doctrine
           known
           among
           them
           whether
           the
           Scripture
           mention
           it
           or
           no
           ;
           and
           whether
           it
           were
           true
           or
           false
           if
           it
           were
           received
           by
           them
           it
           must
           needs
           be
           burdensome
           to
           them
           .
           And
           for
           his
           second
           :
           1.
           
           
             That
             it
             was
             true
             doctrine
             to
             the
             Jews
             before
             Christ
             that
             except
             they
             were
             circumcised
             after
             the
             maner
             of
          
           Moses
           
             they
             could
             not
             be
             saved
             ,
             and
             that
             it
             was
             needfull
             to
             circumcise
             them
             ,
             and
             to
             Command
             them
             to
             keep
             the
             Law
             ,
             v.
          
           1.
           5.
           is
           in
           my
           apprehension
           diametrally
           opposite
           to
           Pauls
           doctrine
           ,
           Gal.
           2.
           
           &
           3.
           
           &
           4.
           
           &
           5.
           
           Rom.
           3.
           
           &
           4.
           
           &
           10.
           
           Phil.
           3.
           concerning
           the
           non-necessity
           of
           observing
           the
           Law
           for
           justification
           ,
           justification
           by
           faith
           without
           the
           works
           of
           the
           Law
           both
           in
           
             Abrahams
             ,
             Davids
             ,
             Moses
          
           his
           time
           .
           2.
           
           If
           the
           
             doctrine
             were
             true
             to
             the
             Jews
             ,
          
           it
           was
           the
           more
           intolerable
           ,
           it
           wouldly
           the
           more
           heavy
           on
           their
           consciences
           ,
           finding
           themselves
           unable
           to
           observe
           it
           ;
           therefore
           this
           reason
           is
           against
           Mr.
           B.
           and
           proves
           the
           doctrine
           was
           the
           yoke
           .
        
         
           But
           he
           adds
           ,
           Mr.
           
             T.
             saith
             it
             was
             the
             Pharisees
             doctrine
             of
             being
             justified
             by
             the
             Law
             which
             was
             the
             yoke
             .
             But
             I
             answer
             ,
          
           1.
           
             the
             Pharisees
             were
             not
             of
             so
             long
             continuance
             as
             to
             be
             the
             burden
             of
             the
             Fathers
             by
             their
             doctrine
             .
          
           2.
           
             these
             in
             the
             Text
             taught
             but
             a
             necessity
             that
             those
             who
             believed
             in
             Christ
             should
             be
             circumcised
             and
             keep
             the
             Law
             :
             so
             did
             not
             the
             Pharisees
             .
          
        
         
         
           Answ.
           1.
           
           Those
           in
           the
           Text
           taught
           not
           onely
           a
           necessity
           that
           those
           who
           believed
           in
           Christ
           should
           be
           circumcised
           ,
           and
           keep
           the
           Law
           ,
           by
           way
           of
           Precept
           ,
           but
           also
           of
           means
           ,
           that
           
             except
             they
             did
             so
             ,
             they
             could
             not
             be
             saved
             ,
          
           and
           that
           was
           still
           taken
           by
           the
           Apostle
           in
           the
           Epistles
           to
           the
           
             Romans
             ,
             Galatians
             ,
             Philippians
          
           ,
           as
           the
           Doctrine
           of
           Justification
           by
           the
           Law.
           And
           that
           this
           was
           the
           yoke
           which
           was
           so
           intolerable
           ,
           Acts
           15.
           10.
           appears
           by
           the
           next
           words
           ,
           ver
           .
           11.
           
           
             But
             we
             trust
             or
             believe
             to
             be
             saved
             by
             the
             grace
             of
             the
             Lord
             Jesus
             Christ
             ,
             even
             as
             also
             they
             .
          
           The
           term
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           ]
           being
           adversative
           ,
           shews
           the
           Apostles
           assertion
           ,
           v.
           11.
           to
           contain
           an
           Antithesis
           to
           their
           Thesis
           or
           Doctrine
           ,
           that
           is
           ,
           whereas
           they
           impose
           this
           intolerable
           yoke
           of
           Doctrine
           ,
           that
           without
           Circumcision
           ,
           and
           keeping
           the
           Law
           ,
           Disciples
           cannot
           be
           saved
           ,
           
             We
             believe
             they
             may
             be
             saved
             by
             the
             grace
             of
             our
             Lord
             Jesus
             Christ
             ,
             purifying
             their
             hearts
             by
             faith
             ,
             v
          
           9
           without
           the
           observation
           of
           Moses
           Law.
           2.
           
           It
           is
           not
           true
           ,
           
             that
             they
             taught
             onely
             a
             necessity
             that
             those
             who
             believed
             in
             Christ
             should
             be
             circumcised
             ,
             and
             keep
             the
             Law
          
           ;
           as
           if
           they
           exempted
           others
           .
           For
           though
           there
           is
           mention
           onely
           of
           their
           
             teaching
             the
             Brethren
          
           ,
           yet
           doubtless
           they
           held
           a
           like
           necessity
           of
           it
           ,
           or
           rather
           a
           greater
           ,
           for
           Jews
           .
           whether
           converted
           or
           unconverted
           ,
           as
           for
           Christian
           Gentiles
           .
           3.
           
           But
           were
           it
           true
           ,
           
             that
             they
             taught
             but
             a
             necessity
             that
             those
             who
             believed
             in
             Christ
             should
             be
             circumcised
             ,
             and
             keep
             the
             Law
             ,
          
           yet
           the
           Doctrine
           might
           be
           an
           intolerable
           yoke
           both
           to
           Disciples
           ,
           and
           to
           the
           Ancestors
           from
           whomsoever
           they
           learn'd
           it
           .
           Whose
           Doctrine
           soever
           it
           were
           ,
           yet
           it
           was
           a
           yoke
           intolerable
           to
           present
           Disciples
           and
           the
           Predecessors
           of
           former
           Generations
           .
           4.
           
           The
           antiquity
           of
           the
           Pharisees
           is
           variously
           conceived
           by
           Writers
           ;
           it
           is
           conceived
           that
           Sect
           began
           three
           hundred
           years
           before
           the
           birth
           of
           Christ
           ,
           by
           some
           higher
           ;
           sure
           they
           were
           ancient
           enough
           to
           burden
           the
           Fathers
           ,
           that
           is
           ,
           the
           Ancestours
           of
           the
           modern
           Jews
           ,
           when
           Peter
           spake
           those
           words
           .
           5.
           
           Were
           it
           that
           others
           spake
           that
           Doctrine
           ,
           and
           burdened
           the
           Fathers
           with
           it
           ,
           yet
           it
           might
           be
           well
           called
           by
           me
           the
           Pharises
           Doctrine
           ,
           who
           taught
           it
           afterwards
           .
           6.
           
           That
           Mr.
           Bs.
           willingness
           to
           cavil
           may
           appear
           ,
           let
           v.
           5.
           be
           read
           ,
           and
           there
           it
           is
           said
           ,
           
             The
             false
             Teachers
             were
             of
             the
             Sect
             of
             the
             Pharisees
             .
          
           3.
           
           Saith
           Mr.
           
             B.
             The
             Doctrine
             is
             no
             further
             a
             yoke
             than
             as
             it
             hath
             reference
             to
             Circumcision
             ,
             and
             keeping
             the
             Law
             ,
             in
             practice
             ,
             and
             as
             it
             prevaileth
          
           
           
             to
             bring
             them
             to
             the
             belief
             and
             practice
             ;
             therefore
             it
             is
             evident
             ,
             that
             the
             Doctrine
             is
             not
             the
             yoke
             ;
             but
             the
             judgment
             and
             practice
             which
             that
             Doctrine
             did
             teach
             them
             ;
             else
             it
             would
             be
             in
             the
             power
             of
             men
             to
             yoke
             and
             burden
             us
             at
             their
             pleasure
             :
             But
             till
             we
             obey
             it
             we
             are
             free
             from
             the
             yoke
             ;
             therefore
             the
             yoke
             lieth
             not
             in
             the
             Doctrine
             ,
             but
             the
             obeying
             .
          
        
         
           Answ.
           This
           Argument
           however
           faulty
           ,
           yet
           it
           plainly
           crosseth
           Mr.
           Bs.
           purpose
           ;
           for
           his
           aim
           is
           to
           expound
           the
           yoke
           ,
           so
           as
           that
           it
           may
           be
           said
           ,
           to
           be
           laid
           on
           infants
           ,
           and
           so
           they
           be
           reckoned
           for
           Disciples
           ;
           but
           if
           it
           be
           
             that
             the
             judgment
             and
             practice
             which
             the
             Doctrire
             did
             teach
             were
             the
             yoke
             ,
             if
             the
             yoke
             didly
             in
             obeying
             ,
          
           as
           he
           here
           saith
           ,
           then
           the
           yoke
           was
           not
           put
           or
           endeavoured
           to
           be
           put
           on
           infants
           ,
           the
           false
           Teachers
           neither
           did
           put
           nor
           endeavoured
           to
           put
           any
           thing
           on
           the
           judgment
           or
           practice
           of
           infants
           ,
           nor
           to
           have
           brought
           them
           to
           obeying
           .
           What
           was
           to
           be
           done
           to
           them
           was
           not
           to
           be
           done
           by
           false
           Teachers
           ,
           but
           the
           Parents
           ;
           there
           was
           no
           act
           to
           be
           done
           on
           the
           infants
           mindes
           ,
           consciences
           ,
           judgments
           ,
           but
           on
           their
           flesh
           ,
           nor
           were
           they
           to
           be
           active
           in
           practice
           ,
           or
           willing
           in
           obedience
           ,
           but
           meerly
           passive
           ,
           and
           likely
           very
           unwillingly
           .
           And
           therefore
           I
           infer
           from
           Mr.
           Bs.
           own
           Argument
           ,
           
             If
             the
             Doctrine
             were
             no
             further
             a
             yoke
             ,
             than
             as
             it
             hath
             reference
             to
             Circumcision
             ,
             and
             keeping
             the
             Law
             ,
             in
             practice
             ,
             and
             as
             it
             prevaileth
             to
             bring
             them
             to
             the
             belief
             and
             practice
             ,
             that
             the
             yoke
             is
             the
             judgment
             and
             practice
             ,
             which
             the
             doctrine
             did
             teach
             ,
             that
             it
             lieth
             in
             the
             obeying
             ,
          
           then
           it
           is
           no
           yoke
           to
           infants
           ,
           then
           it
           is
           not
           Circumcision
           as
           acted
           but
           as
           taught
           and
           yielded
           to
           ,
           then
           it
           was
           not
           to
           be
           put
           on
           infants
           ,
           and
           consequently
           no
           infants
           are
           meant
           by
           the
           
             Disciples
             ,
             Acts
          
           15.
           10.
           
           But
           for
           the
           thing
           objected
           ,
           as
           I
           have
           sayd
           before
           ,
           the
           doctrine
           may
           be
           considered
           either
           
             in
             se
             ,
             in
             it self
          
           ,
           as
           it
           came
           from
           the
           Teachers
           ,
           or
           in
           the
           event
           to
           the
           persons
           taught
           ,
           being
           yielded
           to
           by
           them
           :
           It
           is
           true
           ,
           the
           doctrine
           was
           not
           à
           yoke
           to
           the
           Disciples
           eventually
           ,
           till
           the
           Disciples
           yielded
           to
           it
           ,
           but
           it
           was
           in
           it self
           a
           yoke
           ,
           and
           might
           so
           be
           called
           before
           ,
           as
           the
           truth
           of
           Christ
           is
           
             the
             Gospel
          
           or
           
             glad
             ●idings
          
           in
           it self
           ,
           and
           may
           be
           ,
           and
           is
           often
           so
           called
           ,
           though
           it
           prove
           not
           so
           to
           all
           that
           hear
           it
           .
           Wherefore
           I
           have
           sometimes
           called
           the
           yoke
           the
           command
           ,
           sometimes
           the
           doctrine
           ,
           sometimes
           the
           necessity
           of
           observation
           ,
           sometimes
           the
           opinion
           of
           the
           necessity
           ,
           and
           all
           these
           in
           different
           respects
           are
           rightly
           made
           the
           
           Yoke
           ,
           in
           respect
           of
           God
           the
           command
           and
           necessity
           of
           observance
           ,
           of
           the
           Teachers
           the
           doctrine
           ,
           of
           the
           persons
           yoked
           the
           opinion
           and
           judgment
           ,
           when
           it
           becomes
           such
           in
           the
           event
           ,
           not
           onely
           
             in
             fieri
          
           ,
           but
           
             in
             facto
             esse
          
           ,
           yet
           no
           way
           barely
           Circumcision
           acted
           on
           infants
           ,
           and
           consequently
           they
           not
           Disciples
           ,
           Acts
           15.
           10.
           which
           conceit
           is
           plainly
           overthrown
           by
           Mr.
           Bs.
           own
           Argument
           .
        
         
           4.
           
           Saith
           Mr.
           B.
           [
           
             That
             which
             this
             Synod
             did
             decree
             against
             ,
             and
             Peter
             here
             spoke
             against
             ,
             that
             was
             the
             yoke
             here
             meant
             .
             But
             it
             was
             Circumcision
             as
             needfull
             ,
             and
             engaging
             to
             keep
             the
             Law
             ,
             which
             this
             Synod
             decreed
             against
             ,
             and
             Peter
             here
             spoke
             against
             :
             therefore
             this
             Circumcision
             was
             the
             yoke
             .
             The
             minor
             is
             evident
             in
             the
             the
             three
             verses
             before
             named
             ,
             and
             in
             the
             whole
             Chapter
             .
             Who
             dare
             say
             that
             this
             Synod
             did
             not
             decree
             against
             Circumcision
             and
             keeping
             the
             Law
             ?
             And
             the
             major
             is
             as
             plain
             ;
             And
             yet
             the
             very
             sum
             and
             strength
             of
             all
             that
             Mr.
             T.
             hath
             to
             say
             against
             this
             Text
             is
             here
             ,
             which
             seems
             apparently
             to
             me
             to
             be
             but
             a
             meer
             cavilling
             with
             the
             plain
             Scripture
             .
          
           ]
        
         
           Answ.
           All
           this
           may
           be
           justly
           retorted
           .
           That
           which
           this
           Synod
           did
           decree
           against
           ,
           and
           Peter
           here
           spake
           against
           ,
           that
           was
           the
           yoke
           here
           meant
           :
           but
           it
           was
           not
           barely
           Circumcision
           as
           acted
           on
           infants
           ,
           but
           Circumcision
           as
           taught
           ,
           the
           command
           ,
           doctrine
           ,
           obligation
           ,
           necessity
           of
           it
           to
           salvation
           ,
           &
           opinion
           of
           that
           necessity
           urged
           on
           Disciples
           by
           teaching
           ,
           which
           this
           Synod
           decreed
           against
           ,
           and
           Peter
           here
           spoke
           against
           :
           therefore
           this
           doctrine
           ,
           command
           ,
           obligation
           ,
           necessity
           ,
           opinion
           of
           Circumcision
           and
           keeping
           the
           Law
           urged
           on
           persons
           taught
           was
           the
           yoke
           ,
           &
           not
           barely
           Circumcision
           as
           acted
           on
           infants
           by
           parents
           ,
           after
           the
           manner
           ,
           and
           by
           virtue
           of
           Moses
           Law.
           The
           minor
           is
           evident
           in
           the
           three
           verses
           before
           named
           ,
           and
           in
           the
           whole
           Chapter
           .
           Who
           dare
           say
           that
           this
           Synod
           did
           not
           decree
           against
           the
           command
           ,
           doctrine
           ,
           obligation
           ,
           necessity
           ,
           opinion
           of
           Circumcision
           ,
           and
           and
           keeping
           the
           Law
           ?
           And
           yet
           the
           very
           sum
           and
           strength
           of
           all
           Mr.
           B.
           hath
           to
           say
           against
           this
           Text
           is
           here
           ,
           which
           seems
           apparently
           to
           me
           to
           be
           but
           a
           meer
           cavilling
           with
           the
           plain
           Scripture
           .
        
         
           But
           he
           adds
           of
           me
           ,
           [
           
             He
             saith
             that
             the
             Synod
             decreed
             against
             Circumcision
             but
             by
             consequence
             ,
             and
             not
             expresly
             ;
             and
             that
             the
             thing
             they
             directly
             and
             expresly
             decreed
             against
             ,
             and
             Peter
             spoke
             against
             ,
             was
             not
             the
             yoke
             it self
             ,
             but
             the
             putting
             the
             yoke
             on
             them
             ,
             which
             was
             the
             act
             of
             the
             false
             Teachers
             in
             Teaching
             .
          
           ]
        
         
         
           Answ.
           That
           which
           the
           Synod
           decreed
           against
           ,
           and
           Peter
           spake
           against
           ,
           I
           say
           was
           not
           barely
           Circumcision
           as
           acted
           on
           infants
           ,
           no●
           Circumcision
           acted
           on
           infants
           immediately
           ,
           but
           the
           command
           ,
           doctrine
           ,
           obligation
           ,
           necessity
           and
           opinion
           of
           necessity
           of
           Circumcision
           ,
           and
           keeping
           the
           Law
           to
           salvation
           ,
           and
           consequently
           the
           infants
           Circumcision
           ,
           which
           how
           or
           in
           what
           sense
           they
           are
           the
           yoke
           ,
           and
           what
           the
           putting
           on
           of
           the
           yoke
           is
           ,
           hath
           already
           been
           often
           shewed
           .
        
         
           But
           saith
           Mr.
           B.
           [
           
             1.
             
             If
             this
             were
             granted
             ,
             yet
             neither
             directly
             nor
             consequently
             do
             they
             decree
             against
             the
             circumcising
             of
             any
             but
             Disciples
             ,
             and
             therefore
             infants
             must
             needs
             be
             part
             of
             those
             Disciples
             .
          
           ]
        
         
           Answer
           .
           That
           which
           Peter
           spoke
           against
           was
           the
           practise
           of
           the
           false
           Teachers
           ,
           v.
           10.
           
           The
           decree
           of
           the
           Synod
           was
           expresly
           ,
           1.
           a
           condemnation
           of
           the
           false
           Teachers
           practice
           ,
           v.
           24.
           2.
           
           A
           release
           to
           Gentile
           Disciples
           of
           other
           commands
           called
           bardens
           save
           onely
           some
           excepted
           ,
           v.
           28
           ,
           29.
           
           Acts
           21.
           25.
           
           And
           it
           is
           true
           that
           these
           decrees
           are
           directed
           onely
           to
           the
           Disciples
           of
           the
           Gentiles
           for
           the
           freeing
           of
           their
           consciences
           .
           But
           it
           is
           false
           that
           they
           decree
           against
           the
           circumcising
           of
           none
           but
           Disciples
           .
           It
           is
           true
           the
           decree
           is
           not
           for
           the
           release
           of
           burdens
           to
           any
           but
           Disciples
           :
           But
           he
           that
           releaseth
           the
           burden
           that
           is
           the
           command
           of
           Circumcision
           to
           the
           Father
           who
           is
           a
           Disciple
           ,
           doth
           withall
           by
           plain
           consequence
           free
           the
           childe
           from
           Circumcision
           ,
           and
           yet
           the
           childe
           no
           Disciple
           .
        
         
           2.
           
           Saith
           Mr.
           
             B.
             But
             the
             Text
             expresseth
             actual
             Circumcision
             three
             times
             over
             .
          
        
         
           Answ.
           And
           it
           expresseth
           also
           keeping
           the
           Law
           ,
           doth
           it
           therefore
           follow
           that
           the
           yoke
           ,
           Acts
           15.
           10.
           is
           the
           actual
           keeping
           the
           Law
           ,
           and
           that
           this
           might
           be
           put
           on
           infants
           .
        
         
           3.
           
           Saith
           he
           ,
           [
           
             It
             is
             undeniable
             in
             the
             28
             ,
             29.
             v.
             that
             it
             was
             matter
             of
             their
             practice
             ,
             as
             directly
             as
             the
             false
             Apostles
             teaching
             ,
             and
             much
             more
             which
             was
             decreed
             against
             .
          
           It
           seemed
           good
           to
           the
           Holy
           Ghost
           and
           to
           us
           ,
           to
           lay
           upon
           you
           no
           greater
           burdens
           than
           these
           necessary
           things
           :
           that
           ye
           abstain
           from
           meats
           offered
           to
           Idols
           &c.
           
           Mark
           1.
           their
           practice
           is
           the
           thing
           decreed
           upon
           expresly
           ,
           and
           not
           the
           doctrine
           of
           the
           false
           Teacher
           (
           though
           that
           is
           implied
           )
           they
           do
           not
           say
           we
           do
           not
           decree
           ,
           that
           they
           preach
           so
           no
           more
           ,
           but
           that
           you
           abstain
           ,
           &c.
           
        
         
         
           Answ.
           1.
           
           Mr.
           Bs.
           speeches
           seem
           to
           enterfer
           ,
           when
           he
           saith
           ,
           v.
           28
           29.
           
           
             It
             was
             the
             matter
             of
             their
             practice
             as
             directly
             as
             the
             false
             Apostles
             teaching
             ,
             and
             much
             more
             ,
             which
             was
             here
             decreed
             against
             ,
          
           Doth
           he
           not
           confess
           that
           
             the
             false
             Apostles
             teaching
             was
             directly
             decreed
             against
             ,
          
           though
           not
           so
           much
           ?
           yet
           presently
           he
           bids
           ,
           
             Mark
             ,
             that
             it
             is
             not
             the
             Doctrine
             of
             the
             false
             Teachers
             that
             is
             decreed
             upon
             expresly
             (
             though
             that
             is
             implied
             )
          
           yet
           by
           [
           
             directly
             and
             expresly
          
           ]
           he
           seems
           to
           mean
           the
           same
           .
           2.
           
           What
           if
           v.
           ●8
           ,
           29.
           decree
           not
           expresly
           against
           the
           Doctrine
           of
           the
           false
           Teachers
           ,
           yet
           if
           it
           were
           implied
           it
           was
           decreed
           against
           .
           3.
           
           If
           it
           were
           not
           expresly
           decreed
           upon
           ,
           v.
           28
           ,
           29.
           
           Is
           it
           not
           enough
           that
           it
           was
           expresly
           decreed
           against
           ,
           v.
           24.
           ?
           4.
           
           Though
           they
           do
           not
           say
           v.
           28.
           we
           decree
           that
           they
           preach
           so
           no
           more
           ,
           yet
           when
           they
           say
           ,
           
             It
             seemed
             good
             to
             the
             Holy
             Ghost
             and
             to
             us
             to
             lay
             upon
             you
             no
             greater
             burdens
             than
             these
             necessary
             things
             ,
          
           this
           is
           an
           express
           decree
           against
           the
           Doctrine
           of
           those
           false
           Teachers
           ,
           v.
           1.
           
           
             Except
             ye
             be
             circumcised
             after
             the
             manner
             of
          
           Moses
           
             ye
             cannot
             be
             saved
             ,
             and
             v.
          
           5.
           
             that
             it
             was
             needful
             to
             circumcise
             them
             ,
             and
             to
             command
             them
             to
             keep
             the
             Law
             of
          
           Moses
           .
        
         
           2.
           
           Saith
           Mr.
           B.
           
           
             This
             is
             it
             also
             which
             is
             here
             called
             [
             the
             burden
             ]
             in
             the
             sense
             ,
             no
             doubt
             ,
             with
             that
             which
             before
             was
             called
             the
             yoke
             ,
             no
             greater
             burden
             or
             yoke
             .
             And
             can
             any
             impartial
             mans
             conscience
             tell
             him
             that
             the
             onely
             chief
             question
             here
             debated
             and
             determined
             was
             ,
             whether
             the
             false
             Apostles
             should
             any
             more
             preach
             such
             doctrine
             .
             and
             not
             rather
             whether
             the
             Disciples
             ought
             to
             be
             circumcised
             and
             keep
             the
             Law
             of
             Moses
             .
          
        
         
           Answ.
           If
           the
           burden
           and
           yoke
           be
           the
           same
           ,
           then
           the
           yoke
           v.
           10.
           is
           not
           that
           which
           was
           put
           on
           infants
           .
           For
           the
           burden
           v.
           28.
           is
           called
           [
           Command
           ]
           v.
           24
           ▪
           and
           this
           was
           opposit
           to
           the
           false
           Teachers
           
             saying
             to
             command
             them
             to
             keep
             the
             Law
             of
          
           Moses
           v.
           5.
           and
           by
           burdens
           elsewhere
           are
           meant
           Commands
           o●
           Doctrine
           ,
           or
           Doctrinal
           Commands
           Matth.
           23
           4.
           
           Luke
           11.
           46.
           
           Rev●l
           .
           2.
           24.
           now
           Commands
           were
           not
           attempted
           to
           be
           put
           on
           infants
           who
           could
           not
           understand
           them
           .
           2.
           
           
             If
             the
             practise
             were
             the
             yoke
             ,
          
           then
           it
           was
           not
           on
           infants
           who
           were
           not
           urged
           to
           pract●e
           but
           to
           suffer
           ,
           specially
           taking
           in
           what
           Mr.
           B.
           before
           said
           ,
           
             it
             was
             the
             judgment
             and
             practice
             which
             the
             Doctrine
             did
             Teach
             which
             was
             the
             yoke
             .
          
           And
           to
           his
           questions
           I
           say
           ,
           the
           false
           Teachers
           Doctrine
           and
           the
           Disciples
           
           practise
           were
           both
           in
           question
           ,
           and
           both
           determined
           in
           the
           Synod
           ,
           and
           therefore
           both
           decreed
           against
           ,
           and
           so
           the
           doctrine
           is
           the
           yoke
           in
           respect
           of
           the
           yoakers
           ,
           and
           the
           judgment
           and
           practise
           in
           respect
           of
           the
           yoaked
           .
        
         
           4.
           
           Saith
           Mr.
           B.
           
           
             It
             was
             the
             Church
             of
             Antioch
             and
             not
             the
             false
             Teachers
             that
             sent
             to
             Ierusalem
             for
             resolution
             .
             5.
             
             And
             it
             was
             to
             the
             brethren
             ,
             and
             not
             to
             the
             false
             Teachers
             that
             the
             Synod
             did
             direct
             their
             letters
             ,
             and
             decrees
             :
             therefore
             it
             was
             the
             Disciples
             practise
             that
             is
             more
             directly
             decreed
             against
             (
             or
             at
             least
             as
             much
             )
             than
             the
             Doctrine
             of
             the
             Teachers
             .
          
        
         
           Answ.
           Be
           the
           Conclusion
           granted
           ,
           yet
           the
           Doctrine
           is
           decreed
           against
           ,
           and
           consequently
           is
           meant
           by
           the
           yoke
           v.
           10.
           even
           according
           to
           Mr.
           Bs.
           argument
           ,
           
             That
             which
             the
             Synod
             did
             decree
             against
             was
             the
             yoke
             here
             meant
             .
          
           But
           doth
           not
           Mr.
           B.
           in
           these
           words
           plainly
           intimate
           that
           Disciples
           are
           the
           same
           with
           
             brethren
             ,
             to
             whom
             the
             letters
             were
             directed
             ,
          
           which
           sure
           were
           not
           infants
           ?
           It
           is
           true
           the
           Church
           of
           Antioch
           ,
           and
           not
           the
           false
           Teachers
           ,
           sent
           to
           Jerusalem
           for
           resolution
           ,
           and
           that
           the
           letters
           were
           directed
           not
           to
           the
           false
           Teachers
           ,
           but
           brethren
           called
           
             believers
             ,
             Acts
          
           21.
           25.
           yet
           they
           sent
           about
           the
           false
           Teachers
           Doctrine
           ,
           and
           the
           decree
           and
           speech
           were
           against
           that
           Doctrine
           :
           even
           as
           the
           decrees
           or
           Canons
           of
           Councils
           are
           against
           the
           doctrine
           of
           Heretikes
           though
           sent
           to
           the
           Churches
           .
           From
           all
           which
           I
           infer
           that
           Mr.
           Bs.
           reasoning
           is
           frivolous
           ,
           and
           while
           he
           oppose●h
           i●
           ,
           his
           own
           arguments
           prove
           ,
           that
           the
           Doctrine
           of
           the
           false
           Teachers
           is
           the
           yoke
           .
           But
           he
           hath
           not
           yet
           done
           .
        
         
           6.
           
           Saith
           he
           ,
           
             If
             it
             were
             granted
             as
             Mr.
             T.
             would
             have
             it
             ,
             that
             it
             is
             onely
             putting
             on
             the
             yoke
             that
             is
             here
             expressely
             decreed
             against
             ,
             and
             the
             yoke
             or
             practise
             it self
             but
             onely
             by
             consequence
             ,
             then
             he
             would
             make
             this
             Synod
             so
             weak
             as
             to
             leave
             the
             matter
             imperfect
             and
             obscure
             ,
             which
             they
             were
             to
             determine
             expresly
             :
             and
             perhaps
             it
             might
             put
             him
             hard
             to
             it
             to
             prove
             that
             consequence
             :
             For
             it
             will
             not
             alway
             follow
             that
             what
             may
             not
             be
             taught
             may
             not
             be
             practised
             ,
             as
             I
             could
             shew
             in
             several
             cases
             .
          
        
         
           Answ.
           I
           hold
           the
           Synod
           to
           decree
           expressely
           against
           the
           yoke
           ,
           understanding
           by
           it
           the
           Doctrine
           of
           the
           necessity
           of
           Circumcision
           ,
           the
           obligation
           and
           opinion
           of
           its
           necessity
           ,
           and
           the
           pu●ting
           of
           the
           yoke
           ,
           that
           is
           the
           Teaching
           this
           Doctrine
           to
           Disciples
           ,
           and
           by
           consequence
           
           against
           the
           Gentiles
           believing
           Parents
           practice
           of
           circumcising
           their
           Infants
           as
           of
           duty
           ,
           nor
           do
           I
           know
           how
           any
           other
           way
           Mr.
           B.
           can
           gather
           it
           from
           the
           Epistle
           of
           the
           Synod
           than
           as
           I
           do
           ;
           sure
           in
           all
           the
           Epistle
           I
           finde
           not
           any
           other
           way
           to
           prove
           Gentile
           believers
           are
           not
           bound
           to
           circumcise
           their
           children
           ,
           but
           by
           urging
           the
           words
           v.
           24.
           28.
           29
           in
           which
           parents
           are
           not
           discharged
           of
           circumcising
           infants
           expresly
           in
           so
           many
           words
           ,
           But
           by
           consequence
           .
           And
           yet
           the
           matter
           is
           not
           left
           imperfect
           or
           obscure
           ,
           but
           there
           is
           an
           express
           determination
           against
           that
           which
           was
           the
           occasion
           of
           the
           Synod
           ,
           to
           wit
           the
           Doctrine
           of
           the
           false
           Teachers
           ,
           v.
           24.
           nor
           is
           the
           consequence
           hard
           to
           infer
           ,
           if
           the
           Apostles
           give
           no
           command
           to
           the
           Gentile
           parents
           to
           be
           circumcised
           ▪
           and
           to
           keep
           the
           Law
           ,
           then
           parents
           are
           not
           tied
           to
           circumcise
           their
           infants
           ,
           there
           being
           no
           necessity
           or
           duty
           to
           them
           who
           have
           no
           command
           or
           burden
           put
           on
           them
           .
           Mr.
           B.
           mistakes
           in
           conceivng
           I
           framed
           the
           consequence
           thus
           :
           What
           the
           false
           Apostles
           might
           not
           teach
           ,
           the
           parents
           might
           not
           practice
           .
           And
           therefore
           though
           he
           could
           shew
           in
           many
           more
           cases
           than
           he
           can
           ,
           that
           it
           will
           not
           alway
           follow
           that
           what
           may
           not
           be
           taught
           may
           not
           be
           practiced
           ,
           the
           consequence
           as
           I
           frame
           it
           may
           be
           clear
           ,
           &
           the
           determination
           of
           the
           Synod
           express
           and
           perfect
           .
        
         
           But
           he
           adds
           :
           7.
           
           
             And
             me
             thinks
             we
             may
             be
             allowed
             to
             prove
             baptism
             of
             infants
             by
             consequence
             :
             if
             this
             Synod
             assembled
             of
             purpose
             about
             Circumcision
             and
             the
             Law
             did
             yet
             leave
             them
             nothing
             but
             consequence
             against
             it
             .
          
        
         
           Answ.
           I
           never
           said
           ,
           that
           the
           Synod
           left
           nothing
           but
           consequence
           against
           Circumcision
           and
           the
           Law
           ;
           nor
           did
           I
           disallow
           at
           any
           time
           the
           proving
           of
           infants
           baprism
           by
           consequence
           ,
           but
           have
           often
           declared
           the
           contrary
           ,
           though
           Mr.
           M.
           most
           unbrotherly
           charged
           me
           with
           it
           ,
           pag.
           3.
           of
           his
           Defence
           ,
           but
           absolved
           me
           of
           it
           ,
           pag.
           205.
           as
           I
           shew
           in
           my
           
             Apology
             ,
             sect
          
           .
           11.
           and
           in
           my
           
             Praecursor
             ,
             sect
          
           .
           8.
           
           But
           having
           so
           long
           expected
           some
           proof
           by
           consequence
           for
           infant-baptism
           ,
           and
           finding
           upon
           trial
           in
           so
           many
           Authors
           as
           have
           occurred
           nothing
           worth
           the
           name
           of
           a
           proof
           ,
           I
           conclude
           there
           is
           no
           such
           thing
           ,
           but
           that
           Paedobaptists
           ,
           and
           none
           more
           than
           Mr.
           B.
           do
           onely
           gull
           the
           world
           ,
           and
           which
           is
           more
           to
           be
           detested
           ,
           the
           godly
           ,
           and
           of
           those
           ,
           many
           that
           are
           teachers
           of
           others
           ,
           with
           flourishes
           and
           shews
           ,
           instead
           of
           proof
           ,
           in
           so
           much
           as
           some
           who
           are
           of
           able
           parts
           magnifie
           his
           book
           about
           infants
           baptism
           as
           excellent
           ,
           
           whether
           it
           be
           out
           of
           rashness
           ,
           or
           for
           advantage
           sake
           to
           themselves
           ,
           finde
           it
           upon
           strictest
           examination
           to
           be
           but
           a
           meer
           cheat
           .
        
         
           But
           Mr.
           B.
           hath
           one
           string
           more
           to
           his
           Bowe
           .
           5.
           
           Further
           ,
           saith
           he
           ,
           
             that
             it
             was
             Circumcision
             it self
             as
             needfull
             ,
             and
             as
             engaging
             to
          
           Moses
           
             Law
             ,
             which
             is
             here
             meant
             ,
             is
             plain
             in
             Gal.
          
           5.
           1
           ,
           2
           ,
           3.
           
           
             No
             doubt
             either
             those
             that
             mis-taught
             the
          
           Galatians
           
             were
             the
             same
             with
             those
             or
             their
             companions
             teaching
             the
             same
             Doctrine
             ,
             and
             therefore
          
           Paul
           
             there
             decideth
             the
             same
             cause
             ;
             and
             mark
             what
             he
             cals
             the
             yoke
             ,
             Stand
             fast
             in
             the
             liberty
             wherewith
             Christ
             hath
             made
             us
             free
             ,
             and
             be
             not
             entangled
             again
             with
             the
             yoke
             of
             bondage
             .
             Behold
             ,
             I
          
           Paul
           
             say
             unto
             you
             ,
             that
             if
             ye
             be
             circumcised
             ,
             Christ
             shall
             profit
             you
             nothing
             .
             For
             I
             testifie
             again
             to
             every
             m●n
             that
             is
             circumcised
             ,
             that
             he
             is
             a
             debtor
             to
             the
             whole
             Law.
             Is
             not
             he
             wilfull
             that
             yet
             will
             say
             ,
             the
             yoke
             is
             onely
             the
             Doctrine
             of
             the
             false
             .
             Teachers
             ,
             and
             not
             Circumcision
             as
             engaging
             to
             keep
             the
             Law.
             
          
        
         
           Answ.
           1.
           
           Mr.
           B.
           before
           p.
           17.
           said
           ,
           
             that
             it
             is
             evident
             the
             doctrine
             is
             not
             the
             yoke
          
           ;
           here
           when
           he
           saith
           ,
           
             Is
             not
             he
             wilfull
             that
             yet
             will
             say
             that
             the
             yoke
             is
             onely
             the
             doctrine
             of
             the
             false
             Teachers
             ?
          
           He
           doth
           plainly
           intimate
           that
           he
           excepts
           not
           against
           the
           holding
           the
           yoke
           to
           be
           the
           Doctrine
           ,
           but
           the
           holding
           it
           to
           be
           onely
           the
           Doctrine
           of
           the
           false
           Teachers
           ,
           which
           is
           me
           thinks
           to
           contradict
           himself
           ,
           and
           to
           overthrow
           what
           he
           contends
           for
           ,
           to
           wit
           ,
           the
           yoke
           is
           that
           which
           was
           put
           on
           infants
           :
           but
           the
           Doctrine
           was
           not
           put
           on
           infants
           ,
           and
           therefore
           if
           the
           Doctrine
           were
           in
           part
           the
           yoke
           ,
           and
           this
           not
           put
           on
           infants
           ,
           then
           the
           yoke
           was
           not
           put
           on
           infants
           ,
           then
           it
           is
           not
           absurd
           for
           me
           to
           expound
           the
           yoke
           of
           the
           Doctrine
           of
           the
           false
           Teachers
           ,
           and
           his
           Arguments
           against
           that
           Exposition
           are
           answered
           by
           his
           own
           concession
           .
           2.
           
           If
           it
           be
           true
           ,
           that
           either
           
             those
             that
             mis-taught
             the
          
           Galatians
           
             were
             the
             same
             with
             these
             false
             Teachers
             ,
             Acts
          
           15.
           1.
           
             or
             their
             companions
             teaching
             the
             same
             Doctrine
             ,
          
           then
           it
           is
           most
           false
           which
           Mr.
           B.
           teacheth
           ,
           pag.
           16.
           
           
             It
             was
             true
             ,
             and
             good
             doctrine
             before
             Christ
             ,
             which
             these
             false
             Apostles
             taught
             ,
          
           viz.
           
             that
             except
             they
             were
             circumcised
             ,
             and
             kept
             the
             Law
             ,
             they
             could
             not
             be
             saved
             ;
             I
             mea●
             as
             to
             the
          
           Jews
           
             it
             was
             true
          
           .
           Now
           the
           Doctrine
           of
           those
           that
           mis-taught
           the
           Galatians
           ,
           was
           justification
           by
           the
           Law
           ,
           as
           appears
           by
           the
           Apostles
           opposition
           ,
           Gal.
           2.
           16
           ,
           21.
           
           &
           3.
           5.
           11
           ,
           18
           ,
           21.
           
           &
           4.
           21.
           
           &
           5.
           4.
           and
           this
           was
           
           the
           same
           with
           the
           Doctrine
           of
           the
           false
           Teachers
           ,
           as
           appears
           from
           Acts
           15.
           1
           ,
           9
           ,
           10
           ,
           11.
           and
           Mr.
           B.
           confesseth
           it
           to
           be
           the
           same
           .
           But
           that
           Doctrine
           the
           Apostle
           denies
           to
           have
           been
           true
           and
           good
           before
           Christ
           to
           the
           
             Jews
             ,
             Gal.
          
           3.
           
           &
           4.
           and
           elsewhere
           ,
           and
           therefore
           Mr.
           B.
           contradicts
           the
           Apostle
           ,
           and
           his
           speech
           overthrows
           the
           Gospel
           ,
           and
           avows
           keeping
           of
           the
           Law
           necessary
           to
           justification
           and
           salvation
           ,
           to
           have
           been
           true
           and
           good
           Doctrine
           to
           the
           Jews
           afore
           Christ.
           3.
           
           He
           is
           not
           wilfull
           but
           considerate
           ,
           that
           by
           the
           yoke
           of
           bondage
           ,
           Gal.
           5.
           1.
           understands
           not
           Circumcision
           as
           acted
           on
           infants
           ,
           that
           is
           the
           bare
           passive
           reception
           of
           Circumcision
           ,
           of
           which
           onely
           infants
           are
           capable
           ,
           no
           nor
           perhaps
           
           (
           for
           that
           is
           disputed
           )
           all
           willing
           receiving
           of
           Circumcision
           as
           the
           Habassi●e
           Christians
           do
           ,
           but
           the
           willing
           subjecting
           to
           Circumcision
           according
           to
           the
           command
           of
           Moses
           ,
           and
           the
           Doctrine
           of
           the
           Teachers
           that
           urged
           it
           as
           necessary
           for
           justification
           and
           salvation
           .
           For
           herein
           ,
           1.
           they
           have
           many
           of
           the
           best
           sort
           of
           Protestant
           Writers
           on
           their
           side
           ▪
           2.
           
           They
           have
           these
           Reasons
           for
           them
           ,
           1.
           
           Because
           the
           exhortation
           ,
           Gal.
           5
           1.
           is
           inferred
           from
           his
           determination
           in
           the
           precedent
           Chapter
           ,
           from
           v
           21
           ▪
           to
           the
           end
           ,
           to
           wit
           ,
           that
           
             the
             Covenant
             of
             the
             Law
             did
             beget
             to
             bondage
             ,
          
           and
           that
           
             they
             were
             children
             of
             the
             free
             woman
             ,
          
           and
           therefore
           the
           yoke
           of
           bondage
           is
           not
           simply
           Circumcision
           as
           acted
           ,
           but
           as
           Mr.
           Dicson
           expresseth
           it
           ,
           
             the
             yoke
             of
             the
             Covenant
             of
             Works
             and
             legal
             Ceremonies
             .
          
           2.
           
           Because
           [
           
             if
             ye
             be
             circumcised
             ,
             v.
          
           2.
           ]
           is
           expounded
           rightly
           ,
           if
           ye
           be
           willingly
           circumcised
           ,
           upon
           the
           opinion
           ,
           and
           according
           to
           the
           Doctrine
           of
           the
           false
           Teachers
           to
           seek
           justification
           thereby
           ,
           as
           the
           reasons
           of
           the
           Apostle
           ,
           v.
           3.
           4
           do
           evidently
           shew
           .
           3.
           
           Otherwise
           Timothy
           might
           be
           said
           
             to
             be
             entanged
             with
             the
             yoke
             of
             bondage
          
           when
           he
           was
           circumcised
           ,
           Acts
           16.
           3.
           which
           being
           so
           ,
           this
           Argument
           (
           as
           all
           the
           rest
           of
           Mr.
           Bs.
           Arguments
           )
           is
           against
           him
           .
           For
           
             if
             the
             false
             Teachers
             were
             the
             same
             ,
             and
             the
             yoke
             the
             same
             ,
             Acts
          
           15.
           10.
           
           Gal.
           5.
           1.
           
             and
             the
             yoke
             ,
             Gal.
          
           5.
           1.
           be
           not
           Circumcision
           as
           acted
           on
           infants
           ,
           but
           the
           Covenant
           of
           Works
           ,
           and
           Circumcision
           as
           taught
           and
           yielded
           to
           by
           the
           circumcised
           under
           the
           notion
           of
           necessity
           for
           justification
           ,
           and
           obligation
           thereby
           to
           keep
           the
           whole
           Law
           ,
           then
           the
           yoke
           was
           not
           that
           which
           is
           put
           on
           infants
           ,
           nor
           any
           infants
           meant
           by
           
             Disciples
             ,
             Acts
          
           15.
           10.
           
        
      
       
         
         
           SECT
           .
           XIII
           .
        
         
           
             The
             Arguments
             are
             vindicated
             ,
             which
             are
             brought
             to
             prove
             infants
             not
             meant
             by
             Disciples
             ,
             Acts
             15.
             10.
             
          
        
         
           BUt
           Mr.
           B.
           proceeds
           ,
           
             Well
             ,
             but
             Mr.
          
           T.
           
             hath
             one
             argument
             for
             his
             conceit
             ,
             and
             but
             one
             that
             I
             have
             heard
             ,
             and
             that
             is
             like
             the
             conceit
             it self
             .
             If
          
           (
           saith
           he
           )
           
             putting
             on
             the
             yoke
             be
             onely
             by
             teaching
             ,
             then
             the
             yoke
             it self
             is
             onely
             the
             Doctrine
             ,
             and
             consequently
             it
             was
             to
             be
             put
             on
             none
             but
             those
             that
             could
             be
             taught
             .
             Answ.
          
           1.
           
           
             I
             deny
             both
             the
             Consequences
             ,
             and
             he
             will
             never
             prove
             them
             .
             For
             ,
          
           1.
           by
           [
           putting
           ]
           
             he
             confesseth
             is
             meant
          
           [
           
             an
             endeavour
             to
             put
          
           ]
           
             therefore
             it
             must
             be
             more
             than
             bare
             Doctrine
             .
             And
             if
             by
             Doctrine
             they
             perswade
             the
             People
             of
             the
             necessity
             of
             practice
             in
             so
             doing
             ,
             they
             put
             on
             them
             both
             the
             mis-belief
             and
             the
             practice
             .
          
        
         
           Answ.
           Mr.
           B.
           it
           seems
           either
           did
           not
           reade
           ,
           or
           not
           heed
           ,
           or
           forgot
           what
           was
           in
           
             Examen
             .
             pag.
          
           135.
           when
           he
           saith
           ,
           
             he
             had
             heard
             but
             of
             one
             Argument
             for
             my
             conceit
             ,
          
           though
           it
           be
           his
           meer
           ignorance
           that
           makes
           him
           call
           it
           my
           conceit
           ,
           as
           if
           it
           were
           my
           peculiar
           conceit
           ;
           whereas
           his
           own
           conceit
           is
           scarce
           any
           thing
           older
           than
           himself
           ,
           and
           mine
           agreeable
           to
           the
           Exposition
           of
           the
           best
           and
           elder
           Interpreters
           .
           And
           however
           when
           Mr.
           B.
           wrote
           this
           he
           might
           know
           of
           no
           more
           Arguments
           against
           his
           conceit
           ,
           yet
           there
           are
           more
           i●
           my
           
             Antidote
             ,
             sect
          
           .
           6.
           to
           which
           with
           this
           here
           I
           shall
           review
           his
           Answers
           .
           My
           Argument
           in
           form
           is
           this
           ,
           They
           onely
           are
           meant
           by
           Disciples
           ,
           Acts
           15
           10.
           who
           were
           to
           be
           the
           subjects
           passive
           or
           recipient
           of
           the
           act
           of
           the
           false
           Teachers
           whether
           effected
           or
           attempted
           ,
           that
           is
           of
           that
           which
           they
           would
           have
           done
           to
           them
           .
           But
           no
           infants
           were
           to
           be
           the
           subjects
           passive
           or
           recipient
           of
           the
           act
           of
           the
           false
           Teachers
           whether
           effected
           or
           attempted
           ,
           that
           is
           of
           that
           which
           they
           would
           have
           done
           to
           them
           .
           Ergo.
           The
           major
           is
           plain
           to
           common
           understanding
           ,
           according
           to
           all
           Rules
           of
           Logick
           and
           Grammar
           .
           So
           we
           argue
           ,
           they
           must
           be
           meant
           by
           
             all
             men
             ,
             John
          
           12.
           32.
           when
           Christ
           saith
           ,
           
             I
             will
             draw
             all
             men
             to
             me
             ,
          
           who
           were
           the
           subjects
           recipient
           of
           the
           act
           of
           drawing
           .
           Every
           particular
           man
           is
           not
           the
           subject
           of
           Christs
           drawing
           ,
           therefore
           [
           
             all
             men
          
           ]
           doth
           not
           note
           
           every
           particular
           man.
           Innumerable
           such
           Arguments
           are
           among
           Writers
           Ecclesiastical
           and
           Civil
           ,
           nor
           is
           there
           any
           thing
           more
           plain
           to
           common
           understanding
           The
           minor
           is
           proved
           thus
           :
           the
           onely
           act
           of
           the
           false
           Teachers
           by
           which
           the
           yoke
           was
           to
           be
           put
           on
           Disciples
           was
           teaching
           ,
           or
           that
           which
           they
           would
           have
           done
           to
           them
           was
           onely
           teaching
           .
           But
           of
           this
           act
           no
           infant
           was
           the
           passive
           subject
           .
           Ergo.
           The
           former
           is
           confessed
           by
           himself
           in
           calling
           it
           perswading
           ,
           and
           if
           it
           were
           not
           ,
           the
           Text
           proves
           it
           ,
           v.
           1.
           5
           
           ▪
           24
           ▪
           The
           minor
           is
           manifest
           ,
           they
           were
           neither
           capable
           of
           it
           ,
           nor
           were
           the
           false
           Teachers
           so
           sensless
           as
           to
           endeavour
           it
           .
           But
           let
           's
           view
           Mr.
           Bs.
           Answer
           .
           
             He
             denies
             this
             consequence
             ,
             if
             the
             putting
             on
             the
             yoke
             be
             onely
             by
             teaching
             ,
             then
             the
             yoke
             it self
             is
             onely
             the
             Doctrine
             .
          
           But
           this
           is
           not
           my
           consequence
           ,
           but
           this
           ,
           if
           their
           act
           of
           putting
           on
           the
           yoke
           were
           onely
           Teaching
           then
           the
           terminus
           ,
           at
           least
           immediate
           ,
           must
           be
           Doctrine
           in
           respect
           of
           the
           agent
           ,
           and
           in
           respect
           of
           the
           patient
           learning
           ,
           as
           if
           the
           act
           of
           the
           Sun
           be
           Teaching
           ,
           the
           immediate
           terminus
           is
           heat
           ,
           although
           other
           effects
           follow
           ,
           as
           dryness
           or
           the
           like
           ;
           so
           if
           the
           false
           Teachers
           did
           put
           the
           yoke
           on
           the
           Disciples
           by
           Teaching
           ,
           they
           did
           put
           Doctrine
           on
           them
           ,
           and
           if
           they
           received
           it
           they
           learned
           that
           Doctrine
           ,
           although
           other
           effects
           followed
           ,
           as
           disquietnes
           of
           minde
           ,
           &c.
           which
           may
           be
           comprehended
           under
           the
           metaphor
           of
           a
           yoke
           .
           By
           Teaching
           parents
           ,
           an
           infant
           is
           not
           cut
           or
           cicumcised
           ,
           no
           not
           though
           the
           parents
           receive
           the
           Doctrine
           ,
           he
           may
           have
           no
           childe
           to
           circumcise
           ,
           or
           no
           strength
           ,
           or
           the
           like
           :
           no
           though
           it
           come
           to
           pass
           that
           the
           childe
           be
           circumcised
           ,
           yet
           this
           is
           not
           done
           by
           the
           false
           Teacher
           ,
           but
           by
           the
           parent
           .
           If
           then
           their
           act
           was
           onely
           teaching
           ,
           then
           the
           product
           result
           or
           terminus
           must
           be
           Doctrine
           ,
           though
           there
           were
           other
           consequents
           to
           follow
           .
           But
           Mr.
           B.
           
             denies
             also
             this
             consequence
             ,
             that
             if
             the
             yoke
             were
             onely
             doctrine
             ,
             it
             was
             put
             on
             none
             but
             those
             that
             could
             be
             taught
             .
          
           Whereto
           I
           reply
           ,
           he
           may
           as
           well
           deny
           the
           Snow
           to
           be
           white
           ,
           as
           deny
           it
           :
           Can
           any
           put
           Doctrine
           but
           on
           Persons
           that
           can
           be
           taught
           ?
           What
           is
           this
           but
           to
           hold
           that
           a
           Person
           may
           have
           Doctrine
           put
           on
           him
           ,
           that
           cannot
           be
           taught
           ,
           which
           is
           a
           meer
           contradiction
           ,
           all
           one
           as
           to
           say
           ,
           He
           may
           be
           taught
           that
           cannot
           be
           taught
           .
           But
           he
           will
           forsooth
           give
           us
           some
           Reason
           of
           his
           denial
           as
           wise
           as
           the
           rest
           .
           For
           ,
           1.
           by
           [
           putting
           ]
           
             he
             confesseth
             is
             meant
          
           [
           
             an
             endeavour
             to
             put
          
           ]
           
             therefore
             it
             must
             be
             more
             than
             the
             bare
             doctrine
             .
             Answ.
          
           1.
           
           I
           confess
           not
           
           by
           [
           putting
           ]
           
             is
             meant
          
           [
           
             an
             endeavour
             to
             put
          
           ]
           though
           I
           confess
           that
           Peter
           accu●eth
           them
           onely
           of
           their
           endeavour
           to
           put
           the
           yoke
           .
           2.
           
           If
           I
           had
           confessed
           it
           ,
           yet
           Mr.
           Bs.
           Reason
           is
           foolish
           ,
           for
           it
           would
           rather
           follow
           ,
           that
           it
           is
           less
           than
           bare
           Doctrine
           ,
           the
           endeavour
           to
           put
           being
           less
           than
           putting
           .
           Yet
           it
           is
           not
           true
           that
           I
           said
           ,
           
             The
             yoke
             notes
             bare
             Doctrine
          
           ,
           without
           any
           other
           effect
           ,
           but
           that
           the
           yoke
           notes
           doctrine
           ,
           command
           ,
           opinion
           of
           obligation
           ,
           and
           necessity
           ,
           and
           perhaps
           disquietness
           ,
           trouble
           ,
           care
           ,
           fear
           consequent
           .
           However
           they
           that
           put
           the
           yoke
           by
           teaching
           did
           put
           doctrine
           on
           whom
           they
           put
           the
           yoke
           ,
           the
           putting
           the
           yoke
           being
           nothing
           but
           teaching
           .
           That
           which
           follows
           ,
           
             And
             if
             by
             doctrine
             they
             prevail
             to
             perswade
             the
             people
             of
             the
             necessity
             of
             practice
             in
             so
             doing
             ,
             they
             put
             on
             them
             the
             both
             the
             mis-belief
             and
             mis-practice
             ,
          
           is
           as
           little
           to
           purpose
           .
           For
           ,
           1.
           to
           put
           on
           them
           the
           misbelief
           is
           to
           put
           on
           them
           the
           doctrine
           ,
           for
           doctrine
           is
           put
           on
           by
           being
           learned
           or
           believed
           .
        
         
           2.
           
           They
           that
           do
           prevail
           do
           put
           on
           the
           mispractice
           it
           may
           be
           in
           the
           event
           ,
           but
           not
           barely
           by
           their
           putting
           on
           their
           doctrine
           ,
           for
           it
           may
           be
           they
           may
           both
           teach
           ,
           and
           that
           effectually
           ,
           so
           as
           that
           the
           person
           do
           learn
           or
           mis-believe
           ,
           and
           yet
           not
           mis-practice
           through
           many
           intervenient
           impediments
           ,
           yea
           though
           he
           do
           mis-practice
           ,
           yet
           the
           mis-practice
           is
           not
           the
           terminus
           of
           his
           teaching
           ,
           nor
           is
           he
           the
           mis-practicer
           ,
           it
           is
           not
           his
           act
           logically
           or
           physically
           ,
           though
           it
           be
           his
           morally
           ,
           that
           is
           ,
           the
           fault
           of
           it
           be
           imputed
           to
           him
           ,
           as
           arising
           from
           the
           Doctrine
           be
           taught
           .
           However
           if
           it
           be
           by
           perswading
           and
           by
           producing
           mis-belief
           and
           mis-practice
           ,
           they
           onely
           are
           the
           subjects
           of
           it
           who
           mis-believe
           and
           mis
           practice
           ,
           which
           being
           not
           verified
           of
           infants
           ,
           they
           are
           not
           meant
           by
           Disciples
           ,
           on
           whom
           the
           yoke
           is
           put
           .
        
         
           But
           Mr.
           B.
           gives
           a
           Reason
           of
           his
           denial
           of
           the
           latter
           consequence
           ,
           and
           it
           is
           this
           ,
           2.
           
           
             The
             latter
             consequence
             is
             as
             false
             ;
             For
             he
             that
             perswadeth
             a
             parent
             to
             circumcise
             himself
             ,
             and
             his
             childe
             ,
             doth
             as
             properly
             put
             that
             burden
             of
             Circumcision
             on
             the
             childe
             as
             on
             the
             parent
             .
             Though
             he
             teach
             onely
             the
             parent
             ,
             yet
             by
             teaching
             the
             parent
             he
             puts
             the
             burden
             on
             both
             .
          
        
         
           Answ.
           1.
           
           If
           the
           putting
           the
           yoke
           be
           Teaching
           or
           perswading
           ,
           sure
           he
           onely
           is
           the
           subject
           of
           his
           putting
           the
           yoke
           ,
           who
           is
           the
           subject
           of
           his
           Teaching
           ,
           (
           as
           if
           we
           say
           the
           killing
           there
           was
           wounding
           by
           the
           sword
           ,
           it
           folows
           he
           was
           not
           there
           said
           to
           be
           
           killed
           who
           was
           not
           wounded
           by
           the
           sword
           )
           though
           it
           may
           be
           true
           also
           that
           another
           agent
           by
           another
           act
           may
           put
           the
           burden
           on
           one
           not
           taught
           .
           2.
           
           But
           were
           Mr.
           Bs.
           speech
           true
           ,
           yet
           it
           is
           nothing
           to
           his
           wi●less
           denial
           of
           the
           later
           consequence
           ,
           for
           the
           consequence
           is
           thus
           ,
           if
           the
           yoke
           were
           onely
           Doctrine
           it
           was
           put
           on
           none
           but
           those
           that
           could
           be
           taught
           ,
           which
           may
           be
           undeniable
           ,
           though
           it
           be
           granted
           ,
           that
           
             he
             that
             Teacheth
             onely
             tho
             parents
             ,
             yet
             puts
             the
             burden
             both
             on
             parent
             and
             child
             .
          
           3.
           
           Yea
           Mr.
           B.
           doth
           grant
           it
           by
           supposing
           that
           he
           
             Teacheth
             onely
             the
             parent
          
           ,
           that
           Doctrine
           is
           put
           onely
           on
           the
           parent
           .
           For
           what
           is
           it
           to
           put
           Doctrine
           on
           any
           but
           to
           Teach
           him
           ?
           And
           therefore
           if
           the
           yoke
           were
           onely
           Doctrine
           ,
           sure
           it
           was
           put
           on
           none
           but
           such
           as
           could
           be
           taught
           ,
           unless
           we
           imagine
           that
           Doctrine
           can
           be
           put
           on
           those
           that
           cannot
           be
           taught
           ,
           which
           is
           all
           one
           in
           my
           apprehension
           as
           to
           say
           they
           may
           be
           taught
           who
           cannot
           be
           taught
           .
           And
           therefore
           if
           there
           be
           any
           silly
           wranglings
           in
           the
           dispute
           between
           us
           ,
           sure
           Mr.
           B.
           doth
           wrangle
           here
           either
           as
           a
           silly
           man
           or
           as
           a
           most
           perverse
           man
           in
           denying
           this
           consequence
           ,
           and
           in
           his
           whole
           arguings
           about
           this
           Text
           ,
           when
           confessing
           
             the
             yoke
             to
             be
             not
             onely
             the
             Doctrine
             but
             the
             judgment
             and
             practise
             also
             of
             Circumcision
             ,
             and
             that
             the
             false
             Teachers
             would
             put
             it
             onely
             by
             Teaching
             ,
          
           yet
           doth
           imagine
           he
           can
           perswade
           his
           reader
           to
           be
           so
           silly
           as
           to
           conceive
           that
           they
           did
           any
           thing
           to
           infants
           or
           that
           infants
           are
           any
           of
           those
           Disciples
           mentioned
           Acts
           15.
           10.
           
        
         
           And
           here
           I
           shall
           inforce
           the
           arguments
           of
           my
           
             Antidote
             sect
          
           .
           6.
           
           The
           first
           is
           
             ad
             hominem
          
           .
           He
           counts
           it
           a
           heinous
           offence
           that
           I
           take
           the
           word
           [
           holy
           1
           Cor.
           7.
           14.
           
           ]
           in
           a
           different
           sense
           than
           it
           is
           used
           six
           hundred
           times
           in
           the
           Scripture
           ,
           and
           yet
           ●e
           takes
           the
           word
           [
           Disciple
           ]
           used
           three
           hundred
           times
           in
           the
           New
           Testament
           ,
           and
           of
           those
           about
           one
           hundred
           in
           Lukes
           writings
           for
           one
           that
           is
           a
           Disciple
           by
           owning
           a
           Teacher
           and
           his
           Doctrine
           ,
           in
           another
           sense
           o●
           rather
           nonsense
           acception
           for
           one
           that
           is
           
             a
             Disciple
             in
             title
             ,
             incompleat
             ,
             without
             actual
             learning
             for
             present
             ,
          
           that
           is
           for
           a
           meer
           relative
           without
           a
           foundation
           ,
           and
           brings
           no
           place
           in
           any
           Author
           for
           this
           sense
           but
           this
           ,
           and
           therefore
           I
           may
           more
           justly
           use
           his
           conju●ing
           speech
           p.
           83.
           
             requiring
             men
             that
             are
             not
             of
             desper
             〈◊〉
             resolutions
             and
             prostituted
             consciences
             to
             consider
             faithfully
             how
             they
             can
             answer
             the
             Lord
             Christ
          
           for
           perverting
           so
           solemn
           an
           institution
           as
           
           that
           is
           Matth.
           28.
           19.
           by
           their
           baby
           sprinkling
           ,
           when
           the
           very
           words
           of
           Christ
           ,
           practise
           of
           the
           Apostles
           ,
           constant
           use
           of
           the
           word
           [
           Disciples
           ]
           throughout
           the
           New
           Testament
           ,
           common
           consent
           of
           Interpreters
           shews
           Christ
           appointed
           Disciples
           onely
           to
           be
           baptized
           ordmarily
           ,
           who
           were
           made
           such
           by
           preaching
           the
           Gospel
           ,
           upon
           pretence
           that
           infants
           are
           called
           [
           
             Disciples
             Acts
          
           15.
           10
           ]
           in
           a
           sense
           different
           from
           what
           Luke
           useth
           it
           elsewhere
           even
           in
           the
           precedent
           and
           following
           chapters
           ,
           and
           that
           sense
           or
           rather
           nonsense
           self-contradicting
           acception
           devised
           of
           late
           by
           Mr.
           B.
           without
           any
           ancient
           Author
           I
           know
           ,
           or
           any
           reason
           from
           the
           Text.
           That
           which
           Mr.
           B.
           replies
           is
           as
           frivolous
           .
           1.
           
           He
           saith
           
             infants
             are
             called
             Disciples
             Acts.
          
           11.
           26.
           
           
             They
             are
             there
             part
             of
             Christians
             and
             Disciples
          
           ;
           but
           this
           is
           false
           there
           's
           not
           a
           word
           in
           the
           Text
           that
           soundes
           to
           this
           sense
           ,
           that
           infants
           are
           any
           part
           of
           the
           Christians
           or
           Disciples
           there
           mentioned
           ,
           yea
           there
           is
           that
           which
           is
           plainly
           to
           the
           contrary
           v.
           29.
           
           
             Then
             the
             Disciples
             ,
             every
             manaccording
             to
             his
             ability
             ,
             determined
             to
             send
             relief
             to
             the
             brethren
             .
          
           If
           every
           one
           of
           the
           Disciples
           determined
           to
           send
           ,
           and
           no
           infants
           determined
           to
           send
           relief
           ,
           then
           no
           infants
           are
           part
           of
           the
           Disciples
           .
           2
           Saith
           he
           ,
           
             the
             case
             is
             not
             alike
             ,
             In
          
           1.
           
           Cor.
           7.
           14.
           
           
             I
             argued
             about
             the
             meaning
             of
             the
             word
          
           [
           holy
           ]
           
             here
             we
             are
             agreed
             about
             the
             sense
             ,
             that
             it
             signifieth
             one
             so
             related
             to
             Christ
             as
             their
             ●aster
             ,
             the
             difference
             is
             about
             the
             application
             of
             this
             term
             .
          
           But
           this
           is
           false
           that
           I
           agree
           with
           him
           about
           the
           signification
           and
           sense
           of
           the
           word
           [
           
             Disciple
             of
             Christ
          
           ]
           
             as
             it
             notes
             a
             relation
             to
             Christ
             as
             Teacher
             ,
          
           yea
           I
           utterly
           deny
           it
           notes
           such
           a
           relation
           as
           Mr.
           B.
           fancies
           
             in
             title
             without
             actual
             learning
             or
             owning
             Christ
             as
             Teacher
             ,
          
           in
           which
           sense
           it
           is
           no
           where
           taken
           in
           Scripture
           or
           any
           Ancient
           Author
           I
           know
           .
           3.
           
           Saith
           he
           ,
           
             However
             I
             am
             certain
             ,
             if
             we
             have
             not
             the
             name
             elsewhere
             ,
             yet
             we
             have
             the
             description
             and
             names
             of
             the
             same
             signification
             ,
             they
             are
             Church
             members
             ,
             Gods
             people
             ,
             his
             servants
             ,
             and
             therefore
             Disciples
             .
             Answ.
          
           1.
           
           This
           doth
           not
           at
           all
           avoyd
           his
           owne
           charge
           of
           prostituted
           consciences
           ,
           &c.
           in
           another
           case
           ,
           he
           charged
           these
           things
           on
           me
           for
           using
           the
           word
           [
           holy
           ]
           in
           a
           different
           sense
           from
           what
           elsewhere
           it
           is
           used
           ,
           though
           I
           brought
           a
           term
           of
           the
           same
           signification
           Mal.
           2.
           15
           ▪
           and
           cogent
           reason
           out
           of
           the
           Text
           for
           my
           interpretation
           ,
           and
           therefore
           by
           his
           own
           Law
           to
           me
           ,
           he
           is
           to
           be
           charged
           as
           he
           chargeth
           me
           for
           doing
           the
           same
           ,
           though
           it
           were
           true
           
           
             he
             had
             the
             description
             and
             names
             of
             the
             same
             signification
             .
          
           2.
           
           It
           is
           not
           proved
           ,
           no
           nor
           can
           be
           proved
           ,
           the
           terms
           [
           
             Churchmembers
             ,
             Gods
             people
             ,
             Gods
             servants
          
           ]
           to
           be
           of
           the
           same
           signification
           with
           [
           
             Disciples
             of
             Christ
          
           ]
           3.
           
           There
           is
           no
           :
           so
           much
           as
           one
           Text
           in
           the
           New
           Testament
           ,
           which
           alone
           is
           written
           in
           Greek
           by
           the
           Holy
           Pen-men
           ,
           and
           therefore
           the
           fittest
           if
           not
           the
           onely
           way
           to
           shew
           the
           meaning
           of
           a
           New
           Testament
           term
           ,
           brought
           to
           prove
           infants
           under
           the
           New
           Testament
           to
           be
           caled
           
             Churchmembers
             ,
             Gods
             people
             ,
             Gods
             servants
             .
          
        
         
           4.
           
           The
           consequence
           shall
           be
           examined
           in
           that
           which
           follows
           .
        
         
           Besides
           I
           argued
           from
           the
           Text
           ,
           
             the
             putting
             the
             yoke
             on
             the
             necks
             of
             the
             Disciples
          
           is
           the
           same
           with
           that
           which
           is
           mentioned
           v.
           1.
           
             they
             taught
             the
             brethren
          
           ,
           and
           v.
           5.
           
             they
             said
             it
             was
             needfull
             to
             circumcise
             them
             ,
             and
             to
             command
             them
             to
             keep
             the
             Law
             of
          
           Moses
           ,
           
             and
             v.
          
           24.
           
             certain
             which
             went
             out
             from
             us
             have
             troubled
             you
             with
             words
             ,
             subverting
             your
             souls
             ,
             saying
             ye
             must
             be
             circumcised
             and
             keep
             the
             Law.
          
           Now
           is
           any
           man
           so
           sensless
           as
           to
           think
           they
           did
           these
           things
           to
           infants
           ?
           Again
           the
           Text.
           v.
           1.
           23.
           calls
           
             the
             Disciples
             v.
          
           10.
           brethren
           ,
           saith
           v.
           9.
           
             their
             hearts
             were
             purified
             by
             faith
          
           upon
           the
           hearing
           of
           the
           word
           ,
           which
           none
           but
           those
           that
           are
           resolved
           to
           outface
           a
           plain
           truth
           would
           aver
           to
           be
           meant
           of
           infants
           ,
           therefore
           neither
           the
           term
           
             Disciples
             ,
             v.
          
           10
           fi●h
           what
           is
           said
           of
           the
           brethren
           is
           meant
           of
           the
           
             Disciples
             v.
          
           10.
           
           To
           this
           all
           the
           reply
           I
           finde
           in
           Mr.
           B.
           is
           this
           pag
           252.
           
           
             And
             your
             bringing
             some
             passages
             of
             the
             chapter
             not
             applicable
             to
             infants
             doth
             not
             prove
             that
             therefore
             the
             rest
             is
             not
             ,
             no
             more
             than
             several
             passages
             in
          
           Deut.
           29.
           
             applicable
             onely
             to
             the
             aged
             ,
             will
             prove
             little
             ones
             were
             not
             taken
             in
             to
             be
             Gods
             people
             .
          
        
         
           Answ.
           It
           is
           true
           ,
           the
           bringing
           some
           passages
           of
           the
           chapter
           not
           applicable
           to
           infants
           doth
           not
           prove
           that
           therefore
           the
           rest
           is
           not
           :
           if
           I
           had
           made
           such
           an
           Argument
           I
           would
           give
           him
           leave
           to
           use
           his
           Rhetorick
           
             of
             silly
             insipid
             arguings
          
           .
           But
           my
           arguing
           is
           this
           ,
           The
           same
           thing
           which
           is
           expressed
           ,
           v.
           10.
           
             by
             putting
             the
             yoke
             on
             the
             necks
             of
             the
             Disciples
             ,
          
           is
           expressed
           v.
           1.
           
             by
             teaching
             the
             brethren
             ,
             v.
          
           5.
           
             by
             saying
             to
             them
             it
             was
             needfull
             to
             circumcise
             them
             ,
             and
             to
             command
             them
             to
             keep
             the
             Law
             of
          
           Moses
           ,
           v
           24.
           
             by
             troubling
             with
             words
             ,
             subverting
             their
             souls
             ,
             saying
             ,
             ye
             must
             be
             circumcised
          
           
           
             and
             keep
             the
             Law
          
           ,
           and
           the
           same
           persons
           which
           are
           expressed
           by
           
             Disciples
             ,
             v.
          
           10.
           are
           termed
           v.
           1.
           
           Brethren
           ,
           are
           said
           v.
           9.
           
             to
             have
             their
             hearts
             purified
             by
             faith
             ,
             v.
          
           19.
           
             those
             of
             the
             Gentiles
             that
             were
             turned
             to
             God
             ,
             v.
          
           23.
           
           
             Brethren
             of
             the
             Gentiles
          
           ;
           But
           these
           things
           were
           not
           done
           to
           infants
           ,
           nor
           infants
           comprehended
           under
           these
           persons
           ,
           in
           these
           places
           ,
           which
           express
           the
           same
           thing
           ,
           and
           the
           same
           person
           ,
           which
           is
           apparent
           by
           the
           narration
           ,
           Peter
           reprehends
           the
           same
           thing
           in
           the
           same
           persons
           ,
           v.
           10.
           which
           is
           related
           v.
           1
           ,
           5
           ,
           23
           ,
           24.
           the
           occasion
           of
           his
           speech
           was
           the
           same
           fact
           ,
           the
           drift
           of
           his
           speech
           is
           to
           condemn
           the
           same
           fact
           ,
           the
           determination
           of
           the
           Council
           is
           against
           the
           same
           practice
           ,
           the
           same
           persons
           are
           in
           all
           these
           places
           spoken
           of
           ,
           and
           this
           is
           proved
           by
           Mr.
           Bs.
           first
           Argument
           ,
           who
           brings
           v.
           1
           ,
           5
           ,
           24.
           to
           prove
           Circumcision
           to
           be
           the
           yoke
           ,
           v.
           10.
           which
           Argument
           supposeth
           the
           same
           persons
           and
           things
           meant
           ,
           v.
           10.
           which
           are
           meant
           ,
           v.
           1
           ,
           5
           ,
           24.
           
           But
           not
           one
           of
           the
           things
           said
           there
           is
           applicable
           to
           infants
           .
           How
           then
           can
           any
           man
           imagine
           that
           the
           same
           act
           being
           meant
           in
           all
           the
           places
           ,
           it
           should
           be
           meant
           of
           the
           act
           of
           Circumcision
           ,
           v.
           10.
           and
           not
           v.
           1
           ,
           5
           ,
           24.
           and
           the
           same
           persons
           meant
           ,
           they
           should
           be
           infants
           meant
           ,
           v.
           10.
           and
           not
           v.
           1
           ,
           5
           ,
           24
           ?
           Is
           not
           this
           to
           make
           the
           same
           act
           and
           the
           same
           persons
           not
           the
           same
           ,
           which
           is
           a
           contradiction
           ?
           I
           know
           not
           how
           men
           conceive
           of
           my
           intellectuals
           :
           But
           I
           am
           still
           possessed
           of
           this
           to
           be
           so
           good
           proof
           ,
           that
           I
           should
           as
           soon
           doubt
           of
           other
           common
           notions
           as
           of
           this
           ,
           and
           as
           soon
           believe
           that
           the
           Moon
           is
           made
           of
           green
           Cheese
           ,
           as
           believe
           Mr.
           B.
           affirming
           that
           Peter
           meant
           infants
           by
           
             Disciples
             ,
             Acts
          
           15.
           10.
           
        
         
           I
           added
           further
           ,
           if
           the
           putting
           on
           the
           yoke
           had
           been
           Circumcision
           ,
           it
           had
           been
           to
           be
           done
           not
           on
           their
           necks
           but
           elsewhere
           ,
           the
           yoke
           was
           put
           not
           on
           their
           flesh
           ,
           but
           on
           their
           consciences
           ,
           
             their
             souls
             are
             said
             to
             be
             subverted
             ,
             their
             mindes
             troubled
             ,
             v.
          
           24.
           not
           their
           flesh
           pained
           by
           the
           putting
           on
           the
           yoke
           ,
           it
           was
           done
           
             by
             words
             ,
             v.
          
           24.
           not
           by
           a
           knife
           or
           such
           like
           instrument
           .
           Again
           ,
           the
           
             yoke
             v.
          
           10.
           was
           such
           
             as
             neither
             the
             present
          
           Jews
           
             nor
             their
             fathers
             were
             able
             to
             bear
             :
          
           but
           Circumcision
           put
           on
           infants
           was
           tolerable
           .
           I
           argued
           also
           that
           Christs
           doctrine
           is
           called
           his
           
             yoke
             ,
             Matth.
          
           11.
           29.
           
           I
           alleged
           the
           testimonies
           of
           
             Pisc.
             sch
          
           .
           on
           Acts
           15.
           10.
           
           
             Grot.
             Annot.
          
           in
           Acts
           15.
           10.
           calling
           it
           the
           Law
           and
           Doctrine
           ,
           that
           
             the
             yoke
             of
             bondage
             ,
             Gal.
          
           5.
           1.
           is
           the
           Doctrine
           or
           
             Covenant
             of
             the
             Law
             ,
             which
             genders
          
           
           
             to
             bondage
             ,
             Gal.
          
           4.
           21
           ,
           24.
           
           That
           Circumcision
           is
           not
           the
           yoke
           without
           subjection
           of
           minde
           or
           opinion
           to
           it
           ,
           which
           are
           not
           verified
           of
           infants
           .
           
             These
             things
          
           he
           saith
           
             are
             answered
             already
          
           ,
           but
           where
           I
           know
           not
           :
           if
           he
           mean
           in
           his
           Argument
           before
           ,
           he
           may
           see
           his
           Cannon
           turned
           against
           himself
           .
        
         
           I
           said
           ,
           all
           the
           colour
           Mr.
           B.
           hath
           from
           this
           Text
           to
           prove
           infants
           disciples
           ,
           is
           by
           conceiving
           the
           yoke
           to
           note
           barely
           and
           precisely
           the
           cutting
           off
           a
           little
           skin
           .
           To
           this
           he
           answers
           ,
           
             I
             must
             say
             it
             is
             but
             one
             of
             your
             fictions
             .
             Did
             you
             over
             hear
             me
             talk
             of
             such
             a
             thing
             ?
             Cutting
             that
             skin
             is
             not
             Circumcision
             ,
             as
             the
             word
             is
             used
             for
             a
             Sacrament
             .
             The
             end
             ,
             signification
             ,
             and
             engagement
             go
             into
             the
             definition
             of
             Circumcision
             .
             And
             if
             from
             hence
             you
             would
             infer
             ,
             that
             it
             is
             onely
             the
             aged
             that
             are
             capable
             of
             signification
             and
             engagement
             ,
             you
             may
             strait
             conclude
             that
             no
             infant
             was
             ever
             circumcised
             .
          
        
         
           I
           reply
           ,
           it
           is
           no
           fiction
           of
           mine
           ,
           but
           a
           truth
           ,
           whether
           Mr.
           B.
           talked
           or
           thought
           of
           it
           or
           no
           ,
           that
           all
           the
           colour
           ,
           that
           is
           shew
           of
           reason
           Mr.
           B.
           hath
           from
           this
           Text
           to
           prove
           infants
           Disciples
           ,
           is
           in
           taking
           the
           yoke
           for
           the
           cutting
           off
           a
           little
           skin
           .
           For
           his
           proof
           is
           from
           what
           was
           done
           or
           endeavored
           to
           be
           done
           to
           infants
           ;
           but
           that
           was
           onely
           the
           cutting
           the
           little
           skin
           .
           Mr.
           B.
           would
           have
           the
           yoke
           to
           be
           actual
           Circumcision
           ,
           or
           Circumcision
           as
           acted
           ,
           and
           that
           was
           nothing
           but
           the
           cutting
           off
           the
           litle
           skin
           .
           It
           is
           true
           ,
           Circumcision
           in
           the
           users
           is
           more
           than
           the
           cutting
           off
           the
           little
           skin
           ,
           there
           is
           the
           end
           ,
           signification
           ,
           and
           intended
           engagement
           ,
           but
           as
           infants
           receive
           it
           ,
           as
           it
           is
           acted
           on
           infants
           ,
           the
           yoke
           can
           be
           no
           more
           than
           the
           loss
           of
           the
           skin
           and
           the
           soreness
           following
           ,
           they
           neither
           are
           taught
           ,
           nor
           discern
           the
           end
           ,
           signification
           or
           engagement
           ,
           and
           Circumcision
           as
           it
           includes
           these
           is
           as
           I
           say
           in
           my
           Antidote
           Circumcision
           not
           as
           acted
           on
           infants
           ,
           but
           taught
           persons
           of
           years
           ;
           nor
           was
           it
           my
           objection
           that
           Circumcision
           as
           a
           Sacrament
           was
           onely
           the
           cutting
           off
           a
           little
           skin
           ,
           but
           as
           it
           was
           acted
           on
           infants
           ,
           and
           the
           imagined
           ●oke
           endeavored
           to
           be
           put
           on
           infants
           Acts
           15.
           10.
           which
           sure
           Peter
           never
           blamed
           them
           for
           ,
           and
           therefore
           it
           is
           not
           the
           yoke
           there
           meant
           .
           Mr.
           Bs.
           talk
           of
           Circumcision
           as
           a
           Sacrament
           ,
           and
           what
           is
           the
           definition
           of
           it
           as
           a
           Sacrament
           ,
           as
           it
           leades
           to
           a
           dispute
           about
           the
           notion
           of
           a
           word
           not
           found
           in
           Scripture
           ,
           so
           being
           besides
           the
           present
           business
           ,
           I
           shall
           let
           it
           pass
           .
        
         
         
           Lastly
           I
           added
           ,
           that
           if
           it
           were
           granted
           that
           the
           term
           [
           
             Disciples
             Acts
          
           15.
           10
           ]
           noted
           infants
           ,
           then
           onely
           male
           infants
           ,
           for
           they
           onely
           were
           to
           be
           circumcised
           ,
           therefore
           female
           infants
           should
           not
           be
           thence
           proved
           Disciples
           ,
           nor
           to
           be
           baptized
           .
           To
           this
           he
           answers
           ,
           
             That
             is
             as
             much
             as
             I
             needed
             ,
             when
             my
             position
             was
             that
             some
             infants
             are
             Disciples
             and
             to
             be
             baptized
             .
          
           I
           reply
           ,
           It
           is
           not
           as
           much
           as
           he
           needed
           ,
           unless
           he
           understood
           his
           position
           onely
           of
           some
           male
           infants
           .
           2.
           
           Saith
           he
           ,
           
             I
             should
             hence
             prove
             ,
             that
             if
             males
             are
             Disciples
             ,
             then
             certainly
             females
             ,
             both
             being
             Church-members
             till
             Christ
             ,
             though
             but
             one
             circumcised
             .
          
           I
           reply
           ,
           1.
           
           It
           is
           more
           than
           he
           can
           prove
           that
           those
           who
           were
           Church-members
           in
           the
           Jewish
           Church
           are
           Disciples
           of
           Christ
           in
           the
           New
           Testament
           to
           be
           baptized
           .
           2.
           
           If
           he
           could
           prove
           it
           ,
           yet
           not
           from
           Acts
           15.
           10.
           it
           being
           certain
           no
           more
           can
           be
           proved
           thence
           to
           be
           Disciples
           ,
           than
           are
           there
           called
           Disciples
           ,
           which
           Mr.
           B.
           himself
           will
           not
           say
           of
           female
           infants
           .
           I
           conclude
           still
           ,
           that
           in
           this
           arguing
           of
           Mr.
           B.
           I
           finde
           nothing
           but
           froward
           ,
           and
           ,
           I
           had
           almost
           said
           ,
           impudent
           wrangling
           against
           a
           plain
           truth
           ,
           that
           the
           Disciples
           Acts
           15.
           10.
           were
           onely
           the
           brethren
           converted
           ,
           and
           the
           yoke
           the
           Doctrine
           the
           false
           Teachers
           would
           have
           put
           upon
           them
           ,
           and
           the
           reader
           ,
           of
           whosoever
           education
           or
           tu●●●age
           ,
           if
           he
           be
           not
           otherwise
           blinded
           ,
           may
           perceive
           with
           his
           own
           eys
           the
           slightiness
           of
           Mr.
           Bs.
           arguings
           ,
           and
           how
           superficially
           he
           hath
           handled
           this
           business
           .
           I
           go
           on
           to
           review
           the
           next
           ,
           which
           is
           no
           better
           .
        
      
       
         
           
             SECT
             .
             XIV
          
           .
        
         
           
             Infants
             discipleship
             is
             not
             proved
             by
             Mr.
             B.
             from
             Lev.
             25
             41
             ,
             42.
             which
             speaks
             of
             the
             Israelites
             being
             Gods
             servants
             .
          
        
         
           
             MY
             second
             Argument
             ,
             saith
             Mr.
          
           B.
           
             to
             prove
             that
             some
             infants
             are
             Disciples
             ,
             is
             this
             ,
             If
             no
             infants
             are
             Disciples
             ,
             then
             it
             is
             either
             because
             they
             are
             not
             capable
             ,
             or
             else
             because
             God
             will
             not
             shew
             them
             such
             a
             mercy
             ;
             But
             neither
             of
             these
             can
             be
             the
             cause
             ;
             Therefore
             that
             no
             infants
             are
             Disciples
             is
             false
             Doctrine
             .
             Mr.
          
           T.
           
             to
             this
             gave
             this
             Answer
          
           
           [
           
             that
             the
             reason
             why
             they
             are
             not
             Disciples
             is
             because
             they
             have
             not
             learned
             .
          
           ]
        
         
           Answ.
           It
           is
           true
           ,
           in
           the
           dispute
           at
           Bewdley
           finding
           Mr.
           Bs.
           vein
           of
           disputing
           to
           run
           upon
           a
           captious
           way
           of
           endeavouring
           to
           bring
           me
           to
           such
           absurdities
           ●n
           appearance
           as
           would
           stir
           up
           passions
           in
           hearers
           against
           me
           as
           lessening
           Gods
           mercy
           to
           their
           infants
           ,
           and
           then
           aggravating
           these
           imagined
           absurdities
           ,
           turning
           to
           the
           people
           with
           his
           wonted
           exclamations
           ,
           and
           other
           Rhetorick
           (
           whereby
           he
           hath
           befooled
           not
           onely
           those
           parts
           ,
           but
           a
           great
           number
           of
           shallow
           heads
           throughout
           the
           Land
           )
           which
           I
           found
           to
           be
           his
           course
           in
           his
           first
           argument
           in
           ch
           .
           6.
           now
           printed
           to
           prove
           his
           Ordinance
           of
           visible
           Church-membership
           of
           infants
           unrepealed
           ,
           with
           which
           he
           began
           ,
           when
           he
           should
           have
           first
           proved
           such
           an
           Ordinance
           and
           its
           continuing
           in
           force
           out
           of
           Scripture
           ,
           it
           being
           an
           indirect
           way
           ,
           though
           popular
           and
           taking
           ,
           to
           prove
           a
           thing
           done
           by
           God
           ,
           because
           we
           conceive
           it
           fit
           to
           be
           done
           ,
           and
           having
           been
           tired
           with
           answering
           three
           or
           four
           hours
           his
           long
           hypothetical
           Syllogismes
           ,
           and
           those
           somtimes
           brought
           to
           prove
           an
           hypothetical
           proposition
           ,
           contrary
           to
           the
           use
           of
           schools
           ,
           not
           allowing
           me
           to
           ask
           a
           question
           for
           clearing
           his
           termes
           ,
           neither
           allowing
           me
           time
           to
           consider
           of
           his
           reasonings
           ,
           nor
           at
           first
           liberty
           of
           repeating
           ,
           I
           did
           thus
           answer
           to
           this
           argument
           ,
           hoping
           though
           〈◊〉
           vain
           to
           reduce
           him
           to
           a
           proof
           of
           infants
           of
           Discipleship
           from
           the
           notation
           or
           use
           of
           the
           word
           ,
           which
           is
           the
           onely
           genuine
           and
           clear
           way
           of
           proving
           infants
           to
           be
           Disciples
           ;
           ordinarily
           to
           be
           baptized
           ,
           according
           to
           the
           institution
           Matth.
           28.
           
           1●
           .
        
         
           But
           ,
           alas
           ,
           saith
           Mr.
           
             B.
             that
             such
             an
             answer
             should
             satisfy
             such
             a
             man
             !
          
           I
           reply
           ,
           Alas
           ,
           that
           such
           an
           answer
           should
           not
           satisfy
           such
           a
           man
           !
           
             Is
             this
             any
             third
             cause
          
           saith
           Mr.
           B.
           
        
         
           Answ.
           What
           need
           any
           man
           assigne
           any
           cause
           at
           all
           why
           infants
           are
           not
           Disciples
           ,
           but
           because
           the
           term
           [
           Disciple
           ]
           agrees
           not
           to
           them
           ?
           If
           Mr.
           B.
           should
           prove
           in
           like
           manner
           infants
           to
           be
           believers
           ,
           what
           need
           the
           respondent
           shew
           any
           other
           cause
           than
           this
           ,
           that
           they
           have
           not
           faith
           ?
           so
           even
           sith
           Mr.
           B.
           himself
           acknowledgeth
           the
           term
           Disciple
           pag.
           92.
           
             to
             have
             its
             denomination
             from
             the
             act
             of
             learning
             ,
          
           it
           is
           a
           sufficient
           ▪
           yea
           the
           most
           direct
           and
           proper
           way
           to
           shew
           infants
           not
           Disciples
           ,
           because
           they
           have
           not
           the
           act
           of
           learning
           ,
           which
           〈◊〉
           .
           B.
           should
           have
           overthrown
           if
           he
           would
           have
           
           proved
           ,
           as
           he
           should
           ,
           infants
           to
           be
           Disciples
           .
           But
           then
           he
           might
           have
           been
           hindered
           in
           his
           vagaries
           and
           popular
           discourses
           ,
           which
           with
           his
           Rhetorical
           exclamations
           were
           that
           he
           most
           minded
           to
           use
           ,
           and
           been
           brought
           to
           discover
           his
           nonsense
           acception
           of
           the
           word
           [
           Disciple
           .
           ]
           But
           saith
           he
           ,
           
             or
             is
             it
             not
             evidently
             reducible
             to
             one
             of
             the
             former
             ?
             For
             if
             their
             unlearnedness
             hinder
             them
             from
             being
             Disciples
             ,
             either
             it
             must
             be
             because
             it
             maketh
             them
             or
             sheweth
             them
             uncapable
             ,
             or
             because
             God
             will
             not
             shew
             the
             unlearned
             so
             great
             mercy
             .
          
        
         
           Answ.
           It
           is
           neither
           because
           unlearnedness
           maketh
           or
           sheweth
           them
           uncapable
           ,
           nor
           because
           God
           will
           not
           shew
           them
           that
           mercy
           :
           But
           because
           what
           ever
           their
           capacity
           be
           ,
           or
           Gods
           intent
           toward
           them
           ,
           they
           have
           not
           yet
           that
           which
           alone
           denominates
           Disciples
           .
           If
           his
           disjunction
           were
           good
           he
           should
           prove
           that
           capacity
           of
           a
           title
           ,
           or
           Gods
           intention
           of
           shewing
           mercy
           ,
           without
           actual
           learning
           or
           professing
           Christ
           ,
           is
           enough
           to
           denominate
           a
           person
           a
           Disciple
           of
           Christ
           ,
           which
           is
           so
           manifestly
           contrary
           to
           all
           the
           use
           of
           the
           word
           in
           the
           new
           Testament
           ,
           and
           to
           expositors
           of
           Matth.
           28.
           29.
           that
           I
           am
           now
           bold
           to
           say
           ,
           that
           it
           is
           no
           better
           than
           height
           of
           impudence
           after
           so
           evident
           proof
           to
           maintain
           so
           gross
           an
           absurdity
           .
           But
           I
           am
           necessitated
           to
           follow
           Mr.
           B.
           in
           his
           vagaries
           .
        
         
           1.
           
           
             If
             infants
             ,
             saith
             Mr.
             B.
             are
             capable
             of
             being
             Gods
             servants
             ,
             then
             they
             are
             capable
             of
             being
             Disciples
             .
          
           For
           as
           they
           signify
           here
           the
           same
           thing
           and
           denote
           the
           same
           sort
           of
           persons
           ,
           so
           there
           is
           the
           same
           capacity
           requisite
           to
           both
           :
           or
           if
           you
           will
           make
           a
           difference
           ,
           there
           is
           more
           required
           to
           a
           servant
           than
           to
           a
           Disciple
           .
           But
           infants
           are
           capable
           of
           being
           Gods
           servants
           :
           this
           is
           plain
           ;
           For
           the
           Lord
           God
           himself
           doth
           call
           them
           his
           servants
           ,
           Levit.
           25.
           41.
           42.
           they
           are
           commanded
           in
           the
           year
           of
           Iubile
           to
           let
           their
           brother
           that
           was
           sold
           to
           them
           ,
           and
           his
           children
           ,
           depart
           ;
           and
           the
           reason
           is
           added
           [
           for
           they
           are
           my
           servants
           ]
           that
           infants
           are
           here
           included
           among
           [
           his
           children
           ]
           cannot
           be
           denied
           or
           doubted
           of
           (
           Mr.
           T.
           began
           to
           deny
           it
           ,
           but
           he
           quickly
           recalled
           it
           )
           Is
           not
           here
           then
           direction
           enough
           to
           help
           us
           to
           judg
           of
           the
           minde
           of
           God
           ,
           whether
           infants
           are
           his
           servants
           and
           Disciples
           or
           no
           ?
           Doth
           not
           God
           call
           them
           his
           servants
           himself
           ?
           what
           more
           should
           a
           man
           expect
           to
           warrant
           him
           to
           do
           so
           ?
           men
           call
           for
           plain
           Scripture
           ,
           and
           when
           they
           have
           it
           they
           will
           no●
           receive
           it
           ;
           so
           hard
           is
           it
           to
           inform
           a
           forestalled
           
           minde
           .
           It
           may
           be
           some
           may
           say
           ,
           They
           were
           then
           capable
           of
           being
           Gods
           servants
           ,
           but
           they
           are
           not
           so
           now
           .
           But
           this
           were
           a
           wretched
           answer
           .
           For
           their
           capacity
           was
           the
           same
           then
           and
           now
           :
           Infants
           then
           were
           like
           infants
           now
           .
        
         
           Answ.
           It
           is
           certain
           that
           the
           term
           [
           
             servants
             of
             God
          
           ]
           is
           not
           always
           equipollent
           to
           [
           
             a
             Disciple
             of
             Christ.
          
           ]
           For
           Jer.
           43.
           10.
           
           Nebuchadnezzar
           is
           called
           
             Gods
             servant
          
           ,
           and
           
             the
             heavens
             ,
             Psal.
          
           119.
           91.
           
           But
           then
           when
           it
           is
           taken
           in
           the
           sense
           the
           Apostle
           useth
           it
           ,
           Rom.
           6.
           16.
           
           
             His
             servants
             ye
             are
             to
             whom
             ye
             obey
             ,
          
           and
           therefore
           unless
           he
           means
           by
           [
           
             servants
             of
             God
          
           ]
           men
           voluntarily
           obeying
           the
           Gospel
           ,
           yea
           and
           visibly
           appearing
           so
           to
           do
           ,
           I
           shall
           deny
           his
           consequence
           ,
           and
           his
           dictates
           ,
           that
           either
           Acts
           15.
           10.
           or
           Matth.
           28.
           19.
           
           
             a
             Disciple
          
           and
           
             a
             servant
             of
             God
          
           in
           his
           sense
           
             signify
             the
             same
             thing
             ,
             or
             denote
             the
             same
             sort
             of
             persons
             .
          
           And
           if
           
             more
             be
             required
             to
             a
             servant
             than
             a
             Disciple
             ,
          
           it
           follows
           that
           a
           person
           may
           be
           a
           Disciple
           and
           yet
           not
           a
           servant
           of
           God
           ,
           and
           so
           the
           terms
           are
           not
           reciprocal
           ,
           and
           his
           consequence
           so
           much
           the
           more
           infirm
           .
           As
           for
           his
           minor
           it
           is
           denied
           ,
           understanding
           it
           of
           capacity
           of
           infants
           while
           infants
           in
           an
           ordinary
           way
           ,
           and
           of
           being
           
             Gods
             servants
          
           in
           the
           sense
           used
           Rom.
           6
           16.
           in
           which
           alone
           it
           is
           equipollent
           to
           a
           Disciple
           .
           As
           for
           the
           Text
           Levit.
           25.
           41
           ,
           42.
           though
           it
           be
           plain
           Scripture
           ,
           yet
           there
           is
           nothing
           plain
           or
           obscure
           in
           it
           for
           Mr.
           Bs.
           purpose
           ,
           to
           prove
           that
           the
           infants
           of
           believers
           of
           the
           Gentiles
           now
           are
           
             Gods
             servants
          
           in
           a
           sense
           equipollent
           to
           
             a
             Disciple
             ,
             Matth.
          
           28.
           19.
           
           For.
           1.
           the
           passage
           is
           meant
           onely
           of
           Hebrews
           ,
           as
           Exod.
           21.
           2.
           is
           expressed
           ,
           and
           the
           Text
           it self
           shews
           it
           .
           1.
           
           From
           v.
           55.
           where
           it
           is
           said
           ,
           
             unto
             me
             the
             children
             of
             Israel
             are
             servants
             ,
             they
             are
             my
             servants
             whom
             I
             brought
             out
             of
             the
             Land
             of
             Egypt
             ,
          
           in
           which
           are
           two
           discriminating
           notes
           differencing
           them
           from
           others
           ,
           1.
           
           That
           
             they
             were
             the
             children
             of
             Israel
          
           descended
           from
           Iacob
           by
           natural
           generation
           ,
           2.
           that
           they
           
             were
             brought
             out
             of
             the
             Land
             of
             Egypt
          
           by
           God.
           2.
           v.
           44.
           45.
           do
           explain
           it
           ,
           where
           
             God
             allows
             them
             to
             take
             Bond-slaves
             of
             the
          
           
           
             heathen
             that
             were
             round
             about
             them
             ,
             and
             of
             the
             children
             of
             the
             strangers
             that
             did
             sojourn
             among
             them
             ,
          
           which
           is
           the
           description
           of
           Proselytes
           of
           the
           Gate
           ,
           that
           is
           ,
           such
           as
           acknowledged
           the
           God
           of
           Israel
           ,
           but
           did
           not
           submit
           to
           Circumcision
           ,
           and
           the
           observation
           of
           Moses
           Law
           ,
           of
           
           which
           sort
           was
           
             Cornelius
             ,
             Acts
          
           10.
           2.
           
           Such
           an
           ones
           children
           were
           not
           
             Gods
             servants
          
           in
           the
           sense
           there
           meant
           .
           Yea
           ,
           Ainsworth
           in
           his
           Annot.
           on
           v.
           42.
           citeth
           
             Maimony
             resolving
             that
             an
          
           Israelites
           
             children
             begotten
             on
             a
          
           Canaanitish
           
             bond-woman
             are
             but
          
           Canaanites
           
             in
             every
             respect
          
           ,
           not
           
             Gods
             servants
          
           in
           the
           sense
           there
           meant
           .
           2.
           
           What
           is
           said
           there
           is
           said
           not
           onely
           of
           Infants
           but
           also
           of
           Parents
           ,
           yea
           though
           they
           were
           idolaters
           ,
           as
           those
           that
           worshipped
           the
           golden
           Calf
           ,
           or
           joyned
           themselves
           to
           
             Baal
             Peor
          
           ,
           or
           
             who
             hardened
             their
             hearts
             ,
             and
             could
             not
             enter
             into
          
           Canaan
           
             for
             unbelief
             ,
             Heb.
          
           3.
           18
           ,
           19.
           even
           the
           wo●st
           of
           them
           
             with
             whom
             God
             was
             not
             well
             pleased
             ,
          
           which
           were
           not
           true
           of
           servants
           of
           God
           in
           a
           sense
           equipollent
           
             to
             a
             Disciple
             of
             Christ
             ,
             Matth.
          
           28.
           19.
           3.
           
           Diodati
           expresseth
           in
           his
           Annot.
           on
           Lev.
           25.
           42
           ▪
           in
           what
           sense
           they
           are
           called
           
             Gods
             servants
          
           ,
           to
           wit
           ,
           
             in
             as
             much
             as
             none
             could
             get
             sovereign
             Dominion
             over
             them
             to
             prejudice
             his
             ,
          
           therefore
           they
           are
           there
           called
           Gods
           servants
           in
           this
           respect
           onely
           ,
           
             in
             that
             they
             were
             to
             be
             disposed
             of
             not
             as
             men
             would
             ,
             but
             as
             he
             would
             ,
          
           who
           had
           right
           to
           them
           by
           his
           purchase
           ,
           in
           bringing
           them
           out
           of
           Egypt
           .
           So
           that
           they
           are
           called
           
             Servants
             of
             God
          
           ,
           in
           that
           place
           ,
           not
           out
           of
           any
           either
           voluntary
           obedience
           to
           his
           Precepts
           ,
           or
           peculiar
           right
           to
           visible
           Church-membership
           ,
           but
           
             in
             respect
             of
             Gods
             sovereignty
             over
             them
             to
             dispose
             of
          
           them
           as
           Hebrews
           ,
           which
           was
           not
           belonging
           to
           believers
           or
           their
           children
           ,
           or
           other
           Nations
           not
           joyned
           to
           the
           policy
           of
           the
           Hebrews
           .
           And
           therefore
           I
           still
           say
           ,
           Mr.
           B.
           doth
           but
           trifle
           as
           a
           man
           that
           superficially
           looks
           over
           a
           Text
           ,
           when
           he
           talks
           so
           vainly
           as
           he
           doth
           of
           
             direction
             enough
             to
             help
             us
             to
             judg
             of
             Gods
             minde
             ,
             whether
             Infants
             are
             his
             Servants
             and
             Disciples
             or
             no.
          
           Nor
           is
           it
           tru
           which
           he
           saith
           ,
           that
           
             the
             capacity
             is
             the
             same
             then
             and
             now
             .
          
           For
           though
           
             infants
             then
             were
             like
             infants
             now
             ,
          
           yet
           the
           judicial
           Laws
           of
           Moses
           ,
           and
           the
           peculiar
           condition
           of
           the
           Hebrews
           is
           not
           now
           as
           then
           .
        
         
           But
           he
           goes
           on
           .
           
             May
             I
             not
             make
             this
             a
             third
             Argument
             of
             it self
             ?
             If
             God
             call
             Infants
             his
             Servants
             ,
             though
             they
             can
             do
             him
             no
             service
             ,
             then
             we
             may
             call
             them
             so
             too
             :
             for
             we
             may
             speak
             as
             God
             doth
             :
             but
             God
             doth
             call
             them
             so
             ;
             therefore
             we
             may
             .
          
        
         
           Answ.
           The
           Conclusion
           is
           granted
           :
           he
           may
           call
           Hebrew
           infants
           
             Gods
             servants
          
           in
           the
           sense
           meant
           ,
           Lev.
           25.
           41.
           
           But
           if
           he
           cal
           the
           children
           of
           Gentile-believers
           
             Servants
             of
             God
          
           in
           a
           sense
           equipollent
           to
           a
           
             Disciple
             ,
             Matth.
          
           28.
           19.
           
           He
           must
           bring
           better
           warrant
           
           than
           that
           Text
           ,
           or
           else
           I
           shall
           deny
           it
           ,
           slighting
           his
           vain
           censure
           
             of
             a
             forestalled
             minde
          
           ,
           and
           conceiving
           rather
           it
           verisied
           of
           himself
           .
           
             As
             the
             Man
             thinketh
             ,
             so
             the
             Bell
             tinketh
             .
          
        
         
           Again
           ,
           saith
           Mr.
           
             B.
             If
             God
             call
             Infants
             his
             Servants
             ,
             though
             they
             are
             uncapable
             at
             present
             of
             doing
             him
             service
             ,
             then
             we
             may
             call
             them
             Disciples
             ,
             though
             at
             present
             they
             are
             uncapable
             of
             learning
             .
             But
             God
             doth
             so
             call
             them
             ;
             therefore
             we
             may
             ,
             &c.
             
          
        
         
           Answ.
           If
           God
           call
           infants
           his
           servants
           according
           to
           the
           Apostles
           description
           of
           a
           servant
           ,
           Rom.
           6.
           16.
           then
           I
           confess
           infants
           may
           be
           called
           Christs
           Disciples
           ,
           but
           not
           if
           onely
           according
           to
           the
           sense
           of
           Lev.
           25.
           41.
           
        
         
           Mr.
           B.
           goes
           on
           .
           
             Hath
             he
             a
             good
             wit
             now
             or
             a
             bad
             minde
             ,
             that
             can
             raise
             a
             dust
             for
             the
             darkning
             of
             so
             express
             and
             plain
             a
             Text
             ?
             and
             yet
             still
             call
             for
             Scripture
             proof
             ?
             I
             will
             deal
             faithfully
             in
             telling
             you
             Mr.
          
           T.
           
             his
             answer
             to
             this
             ▪
             and
             that
             upon
             deliberation
             ,
             in
             his
             Sermon
             after
             the
             Dispute
             .
          
           1.
           
           
             He
             distinguisheth
             of
             Servants
             of
             God
          
           de
           ●ure
           &
           de
           facto
           .
           2.
           
           
             Between
             Servants
             actively
             and
             passively
             ;
             and
             saith
             ,
             that
             here
             the
             term
             Servant
             is
             meant
             passively
             and
             not
             actively
             ,
             that
             is
             ,
             such
             as
             God
             useth
             :
             and
             that
             they
             are
             called
             Servants
             here
             in
             no
             other
             sense
             than
             the
             Heavens
             and
             the
             Earth
             are
             ,
             Psalm
          
           119.
           89
           ,
           90.
           
           
             They
             are
             thy
             Servants
             ;
             Are
             they
             therefore
             Disciples
             ?
          
           (
           saith
           he
           )
           
             what
             ridiculous
             arguing
             is
             this
             ?
             So
             Mr.
          
           T.
           
             O
             what
             cause
             have
             we
             all
             to
             look
             to
             the
             tenderness
             of
             our
             consciences
             in
             time
             ,
             before
             engagement
             in
             a
             sinfull
             cause
             hath
             benummed
             them
             ,
             and
             made
             the
             Word
             of
             God
             to
             be
             of
             no
             force
             to
             us
             ?
             I
             know
             shallow
             brains
             are
             uncapable
             to
             discern
             the
             weakness
             of
             the
             silliest
             Answer
             :
             they
             go
             that
             way
             as
             their
             affection
             doth
             byass
             them
             :
             their
             approbation
             of
             an
             Argument
             or
             Answer
             is
             no
             credit
             to
             it
             .
             But
             let
             any
             man
             of
             a
             tolerable
             understanding
             ,
             and
             conscience
             not
             seared
             ,
             but
             weigh-seriously
             this
             Answer
             ,
             and
             I
             dare
             warrant
             he
             will
             think
             it
             a
             bad
             cause
             that
             must
             be
             underpropt
             by
             such
             palpable
             abuse
             of
             Scripture
             .
          
        
         
           Answ.
           I
           loath
           to
           take
           notice
           of
           such
           base
           insinuations
           ,
           far
           unworthy
           of
           a
           christian
           brother
           or
           an
           ingenuous
           scholar
           ,
           but
           that
           thereby
           Mr.
           B.
           hath
           more
           prevailed
           to
           hinder
           the
           entertainment
           of
           the
           truth
           I
           maintain
           ,
           than
           by
           any
           arguments
           he
           hath
           brought
           .
           And
           were
           it
           not
           that
           the
           Law
           of
           Charity
           forbids
           me
           to
           put
           the
           worst
           construction
           on
           things
           ,
           I
           see
           so
           much
           as
           might
           move
           me
           to
           
           retort
           upon
           himself
           his
           insinuations
           against
           me
           ,
           as
           if
           I
           had
           a
           bad
           minde
           ,
           and
           a
           seared
           conscience
           ,
           and
           a
           bad
           cause
           ,
           and
           that
           I
           darken
           so
           express
           and
           plain
           a
           Text
           ,
           and
           so
           palpably
           abuse
           Scripture
           because
           of
           my
           answer
           about
           this
           Text.
           I
           will
           not
           deny
           him
           to
           have
           a
           good
           wit
           ,
           nor
           impute
           to
           him
           a
           shallow
           brain
           ,
           I
           wish
           his
           judgment
           were
           as
           good
           as
           his
           fancy
           ,
           &
           that
           with
           his
           quickness
           of
           apprehension
           he
           had
           more
           considerateness
           in
           his
           determinations
           ,
           and
           especially
           about
           the
           meaning
           of
           Scripture
           ;
           if
           it
           were
           so
           ,
           the
           Church
           of
           God
           might
           have
           much
           more
           benefit
           by
           his
           laboures
           than
           it
           hath
           ,
           nor
           would
           his
           polemick
           writings
           especially
           ,
           have
           so
           many
           crudities
           in
           them
           as
           there
           are
           .
           As
           for
           this
           present
           business
           I
           think
           that
           intemperate
           zeal
           to
           the
           cause
           he
           thinks
           good
           hath
           so
           transported
           him
           that
           he
           shews
           much
           want
           both
           of
           ingenuity
           of
           spirit
           ,
           and
           clearness
           of
           understanding
           ,
           which
           he
           hath
           in
           other
           writings
           ,
           and
           that
           however
           he
           doth
           often
           pretend
           love
           to
           me
           ,
           yet
           his
           gall
           doth
           so
           overflow
           when
           ever
           he
           speakes
           of
           me
           ,
           that
           he
           can
           neither
           give
           aright
           interpretation
           of
           what
           I
           do
           ,
           nor
           of
           what
           I
           say
           .
           But
           to
           the
           matter
           .
           I
           had
           sayd
           in
           my
           Sermon
           ,
           and
           in
           my
           
             Antidot
             sect
          
           .
           4.
           that
           what
           is
           sayd
           Levit.
           25.
           41.
           is
           nothing
           to
           our
           children
           ,
           it
           being
           spoken
           peculiarly
           of
           Hebrew
           children
           .
           To
           this
           in
           his
           
             reply
             pag.
          
           182.
           248.
           he
           tells
           me
           .
           1.
           
           The
           Iewes
           
             infants
             were
             infants
             ,
             and
             our
             dispute
             you
             know
             was
             of
             the
          
           species
           .
        
         
           Answ.
           The
           Jews
           infants
           were
           infants
           its
           true
           ,
           and
           so
           were
           the
           Canaanites
           infants
           ,
           yet
           not
           servants
           of
           God
           ,
           as
           Levit.
           25.
           41
           ▪
           is
           meant
           .
           2.
           
           The
           dispute
           was
           not
           as
           it
           was
           first
           mannaged
           between
           me
           and
           Mr.
           M.
           nor
           as
           it
           was
           by
           Mr.
           Bs
           :
           first
           argument
           borught
           to
           an
           issue
           ,
           of
           the
           species
           ,
           whether
           any
           infants
           indefinitely
           or
           any
           ones
           infants
           whatsoever
           were
           to
           be
           called
           Disciples
           of
           Christ
           and
           to
           be
           baptized
           ,
           but
           whether
           the
           infants
           of
           believers
           ,
           of
           whom
           his
           meaning
           is
           in
           his
           first
           argument
           ,
           however
           he
           make
           his
           position
           ,
           that
           
             some
             infants
             are
             to
             be
             baptized
             .
          
           3.
           whatever
           his
           position
           were
           ,
           yet
           his
           wordes
           in
           his
           
             Epistle
             to
             the
             people
             of
          
           Kederminster
           were
           
             that
             God
             saith
             our
             children
             are
             Gods
             servants
             ,
          
           which
           is
           palpably
           false
           ,
           he
           saying
           it
           of
           the
           Hebrews
           children
           as
           such
           ;
           and
           not
           of
           ours
           .
        
         
           2.
           saith
           he
           ,
           
             I
             have
             proved
             that
             our
             privileges
             are
             greater
             than
             theirs
             (
             and
             you
             deny
             it
             not
             )
             and
             that
             this
             was
             not
             perculiar
             to
             them
             .
          
        
         
         
           Answ.
           if
           it
           be
           granted
           that
           our
           previleges
           are
           greater
           than
           theirs
           ,
           yet
           it
           is
           but
           in
           some
           respects
           ,
           and
           therefore
           there
           is
           no
           good
           argument
           ,
           if
           it
           be
           confessed
           God
           shews
           more
           mercy
           to
           our
           children
           therefore
           he
           gives
           them
           every
           such
           privilege
           as
           the
           Jews
           had
           .
           God
           shews
           mercy
           to
           ministers
           of
           the
           Gospel
           more
           than
           to
           the
           Priests
           of
           the
           Jews
           ,
           yet
           it
           follows
           not
           ,
           our
           children
           must
           have
           such
           privileges
           of
           continuance
           in
           office
           ,
           inheritance
           &
           c.
           as
           they
           had
           .
           That
           what
           is
           sayd
           Levit.
           25.
           41.
           was
           peculiar
           to
           the
           Hebrews
           ,
           is
           so
           clearly
           proved
           ,
           that
           it
           hath
           a
           shew
           of
           impudence
           to
           deny
           it
           .
           3.
           saith
           he
           ,
           
             it
             proves
             that
             there
             is
             nothing
             in
             the
             age
             to
             make
             them
             uncapable
             ,
             or
             else
             the
          
           Jews
           
             infants
             would
             have
             been
             uncapable
          
           .
        
         
           Answ.
           It
           proves
           that
           there
           is
           nothing
           in
           the
           age
           to
           make
           them
           uncapable
           of
           being
           Gods
           servants
           in
           the
           sense
           of
           Levit.
           25.
           41.
           
           But
           it
           proves
           not
           that
           they
           are
           capable
           of
           being
           Gods
           servants
           ordinarily
           as
           the
           title
           is
           used
           Rom.
           6.
           16.
           and
           is
           equipollent
           to
           a
           
             Disciple
             ,
             Matth.
          
           28.
           19.
           
        
         
           But
           saith
           he
           ,
           
             How
             have
             the
             believing
          
           Jews
           
             lost
             this
             privilege
             or
             Proselytes
             of
             the
             Gentiles
             ?
          
        
         
           Answ.
           1.
           
           This
           privilege
           was
           belonging
           to
           the
           unbelieving
           Jews
           while
           it
           continued
           ,
           as
           well
           as
           the
           believing
           .
           2.
           
           If
           it
           be
           lost
           (
           as
           I
           think
           it
           is
           )
           it
           is
           lost
           by
           the
           dissolving
           the
           judicial
           Laws
           of
           Moses
           ,
           and
           the
           national
           policy
           the
           Jews
           had
           .
        
         
           But
           saith
           he
           ,
           
             where
             you
             talk
             of
             servants
             in
             this
             sense
             and
             that
             sense
             ,
             they
             were
             so
             servants
             as
             to
             be
             visible
             Church-menbers
             ,
             and
             that
             is
             all
             that
             I
             contest
             for
             .
             They
             were
             reckoned
             among
          
           Moses
           
             Disciples
             ,
             and
             so
             are
             ours
             to
             be
             among
             Christs
             Disciples
             or
             Christians
             (
             as
          
           Moses
           
             Disciples
             also
             in
             some
             sort
             were
             Christs
             Disciples
             .
          
           )
        
         
           Answ.
           The
           sense
           in
           which
           the
           Jews
           children
           were
           called
           
             Gods
             servants
          
           is
           not
           all
           one
           with
           to
           be
           
             visible
             Church-members
             ,
             nor
          
           Moses
           Diciples
           ,
           as
           is
           proved
           above
           where
           the
           genuine
           sense
           is
           shewed
           .
           But
           to
           the
           distinctions
           I
           used
           in
           my
           Sermon
           and
           Antidote
           ,
           I
           deny
           not
           that
           I
           used
           both
           distinctions
           ,
           and
           they
           are
           usual
           in
           schools
           .
           The
           former
           is
           used
           by
           the
           Author
           of
           the
           
             New
             annot
          
           .
           on
           Deut.
           22.
           24.
           the
           later
           is
           common
           ,
           in
           the
           differencing
           of
           active
           and
           passive
           scandal
           ,
           Conversion
           taken
           actively
           and
           passively
           ,
           Mr.
           B.
           himself
           ,
           p.
           81.
           distinguisheth
           of
           being
           
             sanctified
             actively
             and
             passively
          
           .
           
           But
           he
           thinks
           the
           
             application
             to
             be
             a
             palpable
             abuse
             of
             Scripture
             .
             For
             ,
          
           1.
           
           
             He
             (
             meaning
             me
             )
             saith
             they
             were
             servants
             of
             God
          
           de
           jure
           ,
           
             but
             not
          
           de
           facto
           ,
           
             in
             right
             ,
             out
             not
             in
             deed
             .
             But
             a
             servant
             is
             a
             relation
             ,
             that
             is
             the
             form
             of
             it
             ,
          
           servus
           est
           Domini
           servus
           .
           And
           
             have
             they
             onely
             a
             right
             to
             this
             relation
             ?
             who
             then
             or
             what
             hindreth
             them
             from
             possessing
             the
             relation
             which
             they
             have
             right
             to
             ?
             Is
             it
             not
             God
             that
             giveth
             them
             right
             to
             this
             relation
             ?
             And
             is
             not
             that
             to
             give
             them
             the
             relation
             it self
             ?
             I
             would
             he
             would
             tell
             us
             what
             more
             he
             giveth
             them
             that
             have
             th●●
             elationo
             it self
          
           de
           facto
           ,
           (
           
             for
             I
             suppose
             he
             dare
             not
             interpret
             it
             of
             a
             future
             right
             .
          
           )
        
         
           Answ.
           I
           said
           in
           my
           Sermon
           as
           Mr.
           B.
           hath
           printed
           it
           pag
           :
           181.
           that
           the
           meaning
           is
           not
           that
           infants
           are
           actually
           servants
           ,
           but
           in
           right
           ,
           to
           me
           ,
           he
           doth
           not
           speak
           what
           they
           did
           ,
           but
           of
           Gods
           right
           and
           interest
           he
           had
           in
           them
           :
           which
           is
           so
           plain
           a
           truth
           that
           I
           supposed
           he
           could
           not
           have
           sound
           any
           matter
           of
           exception
           .
           But
           Mr.
           B.
           is
           so
           quarelsome
           with
           me
           that
           he
           will
           either
           finde
           or
           make
           a
           Knot
           in
           a
           Bulrush
           .
           1.
           
           He
           renders
           
             de
             facto
             in
             deed
          
           ,
           as
           if
           I
           had
           said
           ,
           they
           had
           relation
           of
           right
           ,
           but
           not
           in
           deed
           ,
           that
           is
           not
           in
           possession
           :
           whereas
           my
           meaning
           was
           plainly
           exprest
           ,
           they
           were
           not
           actually
           servants
           in
           respect
           of
           what
           they
           did
           ,
           or
           in
           respect
           of
           the
           act
           or
           fact
           of
           service
           .
           2.
           he
           misunderstands
           it
           as
           if
           I
           spake
           of
           
             their
             being
             servants
             of
             right
          
           ,
           that
           they
           had
           the
           right
           of
           being
           Gods
           servants
           so
           as
           to
           claim
           it
           as
           a
           privilege
           on
           their
           part
           ,
           whereas
           I
           meant
           it
           and
           expressed
           it
           in
           respect
           of
           Gods
           right
           and
           interest
           in
           them
           ,
           though
           I
           deny
           not
           the
           other
           to
           follow
           .
           To
           his
           questions
           I
           answer
           .
           They
           have
           a
           right
           and
           possession
           of
           that
           relation
           ,
           and
           it
           is
           given
           them
           by
           God
           with
           the
           relation
           ,
           and
           to
           those
           that
           have
           the
           relation
           in
           fact
           ,
           or
           as
           I
           spake
           actually
           in
           respect
           of
           what
           they
           did
           .
           God
           gives
           this
           more
           to
           them
           that
           are
           his
           servants
           by
           reason
           of
           his
           right
           in
           them
           ,
           that
           they
           have
           actual
           obedience
           to
           him
           ,
           according
           to
           that
           of
           the
           Apostle
           ,
           Rom.
           6.
           16.
           
           
             His
             servants
             ye
             are
             to
             whom
             ye
             obey
             .
          
        
         
           2.
           
           Saith
           Mr.
           
             B.
             whether
             they
             are
             servants
             actively
             or
             passively
             is
             nothing
             to
             the
             being
             or
             form
             of
             the
             relation
             ;
             they
             are
             servants
             of
             God
             still
             .
             And
             it
             seems
             by
             this
             answer
             ,
             that
             if
             God
             had
             called
             infants
             Disciples
             never
             so
             oft
             Mr.
          
           T.
           
             would
             have
             put
             God
             off
             with
             this
             distinction
             ,
             and
             said
             ,
             they
             are
             Disciples
             passively
             ,
             but
             not
             actively
             .
             For
          
           3.
           
           
             What
             reason
             can
             he
             give
             why
             they
          
           
           
             may
             not
             be
             called
             Disciples
             in
             a
             passive
             sense
             as
             well
             as
             servants
             ?
          
           4.
           
           
             Doth
             not
             God
             bid
             his
             Apostles
             baptize
             those
             that
             were
             Disciples
             without
             distinguishing
             ?
             or
             doth
             he
             bid
             them
             baptize
             active
             Disciples
             ,
             but
             not
             passive
             ones
             ?
             Where
             is
             that
             distinction
             in
             the
             command
             ?
          
        
         
           Answ.
           Mr.
           B.
           is
           so
           inured
           to
           his
           spitefull
           language
           ,
           that
           my
           giving
           him
           an
           answer
           to
           his
           objection
           and
           clearing
           the
           words
           Lev.
           25.
           41.
           is
           termed
           by
           him
           
             putting
             off
             God
             with
             a
             distinction
             ,
          
           as
           if
           I
           answered
           God
           ,
           and
           not
           Mr.
           B.
           But
           to
           the
           matter
           .
           1.
           
           Though
           servants
           actively
           and
           passively
           may
           be
           both
           called
           servants
           ,
           as
           a
           slave
           bought
           with
           money
           ,
           but
           sick
           and
           weak
           ,
           who
           never
           did
           service
           actually
           ,
           may
           be
           called
           his
           Lords
           servant
           ,
           because
           at
           his
           dispose
           ,
           yet
           not
           univocally
           ,
           as
           they
           speak
           in
           Logick
           ,
           in
           comparison
           of
           him
           that
           doth
           actually
           service
           ,
           because
           he
           is
           a
           servant
           but
           in
           one
           respect
           ,
           whereas
           he
           that
           is
           a
           servant
           not
           onely
           by
           being
           at
           his
           Lords
           dispose
           for
           his
           Lord
           to
           assign
           what
           he
           will
           for
           him
           ,
           because
           of
           his
           propriety
           in
           him
           ,
           but
           also
           doth
           service
           actively
           for
           his
           Lord
           ,
           is
           in
           a
           double
           respect
           a
           servant
           ,
           of
           which
           the
           later
           is
           that
           which
           is
           principal
           ,
           and
           from
           which
           the
           denomination
           is
           primarily
           and
           principally
           taken
           ,
           as
           the
           relation
           of
           a
           son
           is
           principally
           from
           generation
           ,
           though
           analogically
           in
           some
           respect
           an
           adopted
           son
           have
           that
           title
           .
           2.
           
           But
           were
           it
           supposed
           the
           term
           did
           univocally
           agree
           to
           both
           ,
           yet
           the
           question
           being
           whether
           Infants
           be
           Disciples
           ,
           and
           the
           argument
           being
           brought
           from
           the
           title
           of
           Gods
           servants
           to
           prove
           them
           Disciples
           ,
           the
           term
           [
           
             Servants
             of
             God
          
           ]
           passively
           taken
           for
           one
           that
           doth
           not
           voluntarily
           any
           service
           to
           God
           ,
           but
           onely
           is
           at
           Gods
           dispose
           ,
           is
           not
           as
           much
           as
           [
           
             a
             Disciple
             of
             Christ
          
           ]
           which
           signifies
           one
           
             that
             hath
             learned
             Christ
          
           ,
           and
           professeth
           himself
           to
           follow
           his
           teaching
           .
           And
           so
           it
           is
           a
           clear
           answer
           ,
           that
           infants
           are
           not
           proved
           to
           be
           Christs
           Disciples
           by
           being
           proved
           to
           be
           passively
           Gods
           servants
           ,
           except
           they
           be
           also
           proved
           to
           be
           actively
           such
           ,
           and
           that
           〈◊〉
           obeying
           the
           Gospel
           ,
           and
           professing
           that
           obedience
           .
           What
           ever
           seems
           to
           Mr.
           B.
           (
           whose
           imaginations
           of
           me
           are
           still
           to
           the
           worst
           )
           If
           I
           had
           found
           God
           call
           once
           Infants
           Disciples
           in
           the
           sense
           ,
           Matth.
           28.
           19.
           
           I
           should
           quickly
           have
           yielded
           there
           is
           no
           need
           of
           such
           a
           distinction
           of
           active
           or
           passive
           Disciple
           ,
           si●h
           I
           finde
           the
           title
           given
           to
           none
           but
           such
           as
           are
           actual
           learners
           ,
           and
           that
           is
           a
           reason
           why
           Infants
           may
           not
           be
           called
           Disciples
           in
           a
           passive
           sense
           as
           well
           as
           Gods
           servants
           .
           
           For
           use
           is
           the
           rule
           of
           understanding
           words
           ,
           and
           Christ
           bids
           us
           baptize
           onely
           Disciples
           that
           are
           actual
           learners
           ,
           and
           profess
           Christ
           their
           Master
           ,
           as
           appears
           both
           by
           Christs
           words
           ,
           Mark
           16.
           16.
           in
           which
           he
           expresseth
           that
           by
           [
           
             he
             that
             believeth
          
           ]
           which
           he
           did
           Matth.
           28.
           19.
           by
           [
           
             a
             Disciple
          
           ]
           and
           by
           the
           practice
           of
           the
           Apostles
           ,
           who
           best
           understood
           Christs
           precept
           ,
           and
           by
           the
           constant
           use
           of
           the
           word
           [
           Disciple
           ]
           in
           the
           
             New
             Testament
          
           ,
           as
           is
           proved
           above
           .
           Nor
           needs
           there
           be
           any
           such
           distinction
           of
           active
           and
           passive
           Disciple
           in
           the
           command
           ,
           because
           the
           word
           [
           Disciple
           ]
           is
           not
           used
           passively
           ,
           though
           [
           
             Servant
             of
             God
          
           ]
           be
           .
        
         
           5.
           
           Saith
           Mr.
           
             B.
             But
             I
             shall
             be
             bold
             to
             take
             it
             for
             one
             of
             Mr.
             T.
             his
             fictions
             ,
             and
             a
             meer
             falshood
             ,
             that
             Infants
             are
             here
             called
             Servants
             passively
             onely
             ,
             till
             he
             have
             done
             somewhat
             to
             prove
             it
             ;
             to
             which
             end
             he
             hath
             not
             spoken
             one
             word
             ,
             as
             thinking
             it
             seems
             that
             he
             spake
             to
             men
             that
             will
             take
             his
             word
             .
             Why
             may
             they
             not
             be
             called
             Servants
             from
             the
             meer
             interest
             of
             Dominion
             that
             God
             hath
             to
             them
             ?
             and
             authority
             over
             them
             ?
             Are
             Infants
             the
             Kings
             Subjects
             or
             Servants
             in
             a
             passive
             sense
             onely
             ?
             Is
             it
             not
             foundation
             enough
             for
             the
             relation
             of
             a
             servant
             ,
             if
             God
             will
             own
             them
             so
             ,
             and
             number
             them
             with
             his
             family
             of
             meer
             grace
             ,
             though
             he
             should
             make
             no
             use
             of
             them
             at
             all
             ?
             or
             if
             there
             must
             be
             more
             :
             may
             they
             not
             be
             called
             so
             ,
             as
             being
             destinated
             to
             his
             service
             for
             the
             future
             ?
             And
             so
             they
             may
             have
             the
             relation
             before
             the
             service
             ;
             which
             is
             common
             with
             those
             men
             that
             buy
             children
             with
             their
             parents
             for
             their
             future
             service
             .
             So
             Eccl.
          
           2.
           7.
           
             reade
             it
          
           .
        
         
           Answ.
           How
           egregiously
           doth
           Mr.
           B.
           trifle
           ,
           who
           expects
           I
           should
           prove
           ,
           who
           was
           but
           the
           Respondent
           ,
           and
           that
           also
           which
           is
           apparent
           to
           common
           sense
           ,
           that
           infants
           are
           not
           servants
           of
           God
           actively
           in
           obeying
           his
           precepts
           ,
           or
           as
           I
           sayd
           in
           my
           Sermon
           ,
           in
           freely
           and
           voluntarily
           giving
           service
           to
           God
           and
           doing
           what
           he
           〈…〉
           s
           ,
           who
           neither
           know
           nor
           hear
           Gods
           precepts
           ,
           and
           looks
           I
           should
           prove
           what
           he
           agrees
           with
           me
           in
           !
           For
           when
           I
           said
           in●●●ts
           are
           servants
           from
           Gods
           right
           and
           interest
           in
           them
           ,
           though
           they
           do
           no
           service
           ,
           Mr.
           B.
           as
           if
           I
           said
           no
           such
           thing
           pu●s
           many
           importinent
           questions
           to
           me
           ,
           as
           if
           he
           would
           by
           them
           know
           my
           minde
           in
           that
           which
           I
           had
           plainly
           though
           more
           briefly
           expressed
           ,
           to
           wit
           that
           the
           Jews
           infants
           were
           Gods
           servants
           .
           1.
           
           Of
           right
           ,
           because
           God
           had
           a
           right
           ,
           propriety
           or
           perculiar
           interest
           in
           them
           ,
           
           he
           had
           purchased
           them
           otherwise
           than
           he
           had
           done
           other
           people
           .
           2.
           
           Passively
           ,
           so
           as
           that
           their
           bodies
           and
           liberties
           were
           at
           his
           dispose
           ,
           not
           allowing
           men
           to
           dispose
           of
           them
           ,
           as
           he
           did
           to
           dispose
           of
           others
           .
           As
           for
           the
           question
           
             may
             they
             not
             be
             so
             called
             as
             destinated
             to
             his
             service
             for
             the
             future
             ?
          
           I
           conceive
           not
           ;
           destination
           to
           his
           service
           for
           the
           future
           doth
           not
           either
           there
           or
           any
           where
           else
           that
           I
           know
           ,
           give
           denomination
           to
           a
           servant
           as
           actually
           such
           :
           no●
           doth
           I
           think
           any
           thing
           in
           the
           Text
           lead
           us
           to
           such
           a
           reason
           of
           the
           denomination
           ,
           but
           to
           that
           which
           I
           have
           set
           down
           .
           And
           to
           his
           question
           ,
           
             Are
             infants
             the
             Kings
             Subjects
             or
             servants
             in
             a
             passive
             sense
             onely
             ?
          
           I
           answer
           ,
           yes
           ,
           while
           they
           are
           infants
           ,
           and
           should
           question
           his
           intellectuals
           that
           should
           deny
           it
           ;
           and
           when
           he
           cals
           it
           
             my
             fiction
             and
             meer
             falshood
             ,
             that
             infants
             are
             here
             called
             servants
             passively
             only
             ,
          
           it
           seems
           prejudice
           against
           me
           makes
           him
           count
           that
           a
           fiction
           and
           falshood
           in
           my
           mouth
           ,
           which
           is
           current
           enough
           when
           it
           comes
           from
           his
           own
           pen.
           But
           Mr.
           B.
           is
           not
           yet
           reconciled
           to
           me
           ,
           there
           's
           more
           anger
           yet
           behinde
           .
           For
           thus
           he
           speaks
           .
        
         
           6.
           
           
             But
             the
             grossest
             is
             yet
             behinde
             ,
             (
             as
             the
             worst
             errour
             is
             still
             at
             last
             ,
             and
             the
             further
             a
             man
             goes
             out
             of
             his
             way
             the
             further
             he
             goes
             amiss
             )
             would
             any
             man
             think
             that
             such
             a
             man
             as
          
           Mr.
           
             T.
             can
             possibly
             believe
             that
             infants
             are
             called
             Gods
             servants
             in
             no
             other
             sense
             than
             the
             Heavens
             and
             Earth
             are
             ?
          
        
         
           Answ.
           May
           I
           not
           take
           up
           the
           Poets
           words
           ,
           
             Tantaene
             animis
             coelestibus
             irae
          
           ?
           Is
           Mr.
           B.
           so
           waspish
           as
           to
           be
           still
           humming
           and
           buzzing
           about
           my
           ears
           ,
           and
           stinging
           me
           with
           his
           mis-representations
           .
           T
           is
           true
           ,
           to
           shew
           that
           the
           term
           [
           
             servant
             of
             God
          
           ]
           is
           not
           equipollent
           to
           [
           
             a
             Disciple
             of
             Christ
          
           ]
           I
           instanced
           in
           
             Ps
             l.
          
           119.
           91.
           where
           
             the
             Heaven
             and
             the
             earth
          
           are
           called
           
             Gods
             servants
          
           in
           a
           passive
           sense
           ,
           but
           my
           words
           (
           as
           he
           himself
           printed
           them
           )
           are
           not
           ,
           infants
           are
           called
           Gods
           servants
           in
           no
           other
           sense
           than
           the
           Heavens
           a●●
           earth
           are
           :
           yea
           I
           mentioned
           Nebuchadnezzar
           called
           
             Gods
             servant
             Jerem.
          
           43.
           10.
           after
           the
           allegation
           of
           Psal.
           119.
           91.
           
           And
           yet
           if
           I
           had
           said
           so
           I
           know
           no
           errour
           in
           it
           ,
           much
           less
           gross
           erour
           ,
           or
           grossest
           of
           all
           .
           But
           Mr.
           B.
           asks
           placet
           .
           Well!
           room
           for
           Mr.
           
             B.
             Let
             me
             a
             little
             reason
             this
             case
             ,
          
           saith
           he
           ,
           1.
           
           
             Are
             the
             Heavens
             onely
             passive
             servants
             of
             God
             ?
             Is
             that
             good
             Philosophy
             ?
             Answ.
          
           Sith
           Mr.
           B.
           is
           either
           in
           his
           reasoning
           or
           posing
           vein
           ,
           I
           shall
           enforce
           my self
           with
           what
           patience
           I
           can
           to
           reade
           his
           childing
           Lecture
           ,
           
           and
           to
           answer
           his
           questions
           ,
           though
           he
           would
           not
           answer
           mine
           at
           the
           Dispute
           ,
           when
           he
           should
           .
           To
           his
           first
           and
           second
           I
           answer
           affirmatively
           .
           It
           is
           not
           good
           Philosophy
           to
           say
           ,
           the
           Heavens
           onely
           suffer
           ,
           and
           act
           nothing
           :
           but
           it
           is
           very
           good
           Philosophy
           ,
           and
           Divinity
           too
           ,
           that
           the
           Heavens
           are
           onely
           passive
           servants
           of
           God
           ,
           when
           they
           do
           Gods
           will
           ,
           they
           do
           it
           not
           with
           consent
           of
           will
           ,
           as
           when
           
             the
             stormy
             windes
             fulfill
             Gods
             word
             ,
             Psal.
          
           148.
           8.
           they
           do
           act
           ,
           but
           not
           actively
           obey
           God.
           Herod
           and
           Pontius
           Pilate
           
             did
             what
             Gods
             counsel
             determined
             ,
             Acts
          
           4
           ▪
           27
           ,
           28.
           yet
           were
           not
           active
           servants
           of
           God
           ,
           but
           passive
           ,
           the
           doing
           of
           Gods
           will
           was
           besides
           their
           intentions
           So
           
             Nebuchadnezzar
             ,
             Jer.
          
           43.
           10.
           
           
             Sennacherib
             ,
             Isai
          
           10.
           5
           ,
           6
           ,
           7.
           
           Josephs
           brethren
           ,
           
             Shimei
             ,
             Absolom
             ,
             &c.
          
           are
           servants
           of
           God
           in
           this
           sense
           .
           And
           in
           this
           sense
           
             the
             Heavens
             are
             Gods
             servants
          
           ,
           as
           Mr.
           B.
           might
           have
           perceived
           by
           the
           joyning
           
             the
             earth
          
           with
           them
           ,
           which
           moves
           not
           ,
           or
           rather
           in
           this
           passive
           sense
           ,
           because
           they
           are
           at
           Gods
           disposing
           .
        
         
           2.
           
           Saith
           he
           ,
           
             What
             if
             the
             Earth
             and
             Infants
             were
             both
             called
             Gods
             Servants
             onely
             in
             a
             passive
             sense
             ,
             because
             God
             maketh
             use
             of
             them
             ?
             Is
             it
             therefore
             in
             the
             same
             sense
             ?
             Answ.
          
           Yes
           .
           Mr.
           
             B.
             Is
             it
             the
             same
             use
             that
             God
             maketh
             of
             both
             ?
             Answ.
          
           No
           ,
           and
           yet
           it
           is
           the
           same
           sense
           .
           Again
           ,
           Mr.
           
             B.
             What
             if
             Christ
             were
             called
             Gods
             servant
             for
             his
             suffering
             ?
             Shall
             we
             say
             it
             were
             in
             no
             other
             sense
             than
             the
             Earth
             is
             so
             called
             ?
             when
             the
             use
             and
             sufferings
             are
             so
             unlike
             ?
          
        
         
           Answ.
           No
           ,
           for
           if
           Christ
           were
           called
           Gods
           servant
           for
           his
           suffering
           ,
           I
           would
           call
           him
           an
           active
           servant
           of
           God
           ,
           not
           a
           passive
           ▪
           For
           though
           he
           in
           his
           suffering
           were
           passive
           ,
           and
           Divines
           call
           it
           passive
           obedience
           ,
           yet
           he
           did
           not
           obey
           passively
           ,
           that
           is
           ,
           against
           his
           will
           ,
           or
           without
           consent
           of
           will
           ,
           as
           the
           Earth
           doth
           ,
           but
           actively
           ,
           out
           of
           his
           free
           and
           voluntary
           intention
           ,
           and
           consent
           of
           will.
           Be
           the
           use
           and
           suffering
           never
           so
           unlike
           ,
           those
           persons
           or
           things
           may
           be
           in
           the
           fame
           sense
           passive
           servants
           of
           God
           ,
           whose
           sufferings
           or
           use
           accomplisheth
           Gods
           will
           without
           their
           intention
           ,
           and
           they
           active
           servants
           in
           the
           same
           sense
           whose
           use
           or
           sufferings
           are
           with
           intention
           and
           consent
           to
           accomplish
           the
           will
           of
           God
           ,
           though
           their
           use
           or
           sufferings
           are
           much
           unlike
           .
           But
           he
           hath
           not
           yet
           done
           posing
           or
           ch●ding
           me
           .
        
         
           
             What
             if
             I
             prove
             ,
             
               saith
               he
            
             ,
             (
             as
             me
             thinks
             with
             Mr.
             ●
             .
             I
             might
             easily
             do
             )
             that
             the
             Heavens
             are
             Gods
             servants
             actively
             ,
             and
             Christ
             also
             is
             called
             his
             servant
             actively
             ?
             Doth
             it
             follow
             
             that
             they
             are
             servants
             in
             the
             same
             sense
             ,
             when
             the
             action
             is
             so
             unlike
             ?
          
        
         
           Answ.
           Yes
           ,
           for
           I
           never
           took
           the
           identity
           of
           sense
           to
           presuppose
           necessarily
           likeness
           in
           the
           actions
           .
           The
           same
           sense
           is
           when
           words
           signifie
           a
           like
           meaning
           ,
           whatever
           likeness
           or
           unlikeness
           there
           be
           in
           the
           actions
           of
           the
           subjects
           to
           which
           the
           Predicate
           is
           attributed
           .
           And
           I
           pity
           Mr.
           Bs.
           oscitancy
           that
           doth
           not
           observe
           such
           obvious
           things
           ,
           but
           troubles
           others
           with
           such
           frivolous
           questions
           .
           But
           yet
           there
           are
           more
           of
           these
           demands
           to
           be
           answered
           .
        
         
           3.
           
           Saith
           Mr.
           
             B.
             Hath
             not
             God
             prevented
             all
             these
             Cavils
             by
             joyning
             Parents
             and
             Children
             together
             in
             the
             same
             title
             ?
             He
             saith
             of
             Parents
             and
             Children
             both
             together
             ,
             they
             are
             my
             servants
             :
             where
             it
             is
             evident
             that
             both
             therefore
             have
             the
             same
             kinde
             of
             relation
             .
             And
             will
             he
             say
             that
             the
             Parents
             are
             onely
             passive
             servants
             ?
          
        
         
           Answ.
           Yes
           ,
           in
           that
           place
           ,
           according
           to
           the
           explication
           before
           given
           ;
           and
           I
           conceive
           that
           God
           hath
           prevented
           all
           Mr.
           Bs.
           Cavils
           against
           this
           exposition
           ,
           even
           in
           that
           he
           joyns
           Parents
           and
           Children
           ,
           (
           who
           can
           be
           no
           other
           ways
           servants
           of
           God
           )
           together
           ,
           in
           the
           same
           title
           ;
           besides
           other
           passages
           of
           the
           Text
           do
           shew
           it
           ,
           as
           I
           have
           alleged
           above
           .
        
         
           4.
           
           Saith
           Mr.
           
             B.
             Or
             if
             all
             this
             be
             not
             enough
             ,
             yet
             look
             further
             ,
             where
             God
             himself
             tels
             you
             the
             reason
             why
             he
             cals
             them
             his
             servants
             ,
             (
             who
             knows
             better
             than
             Mr.
          
           T.
           )
           
             They
             are
             my
             servants
             which
             I
             brought
             out
             of
          
           Egypt
           ,
           
             &c.
             
             Gods
             interest
             and
             mercifull
             choice
             of
             them
             ,
             and
             separation
             to
             himself
             ,
             is
             the
             reason
             .
             When
             God
             cals
             us
             his
             servants
             ,
             it
             oftn●r
             signifieth
             the
             honor
             and
             privileges
             of
             that
             relation
             ,
             which
             in
             mercy
             he
             cals
             us
             to
             ,
             than
             any
             service
             we
             do
             him
             therein
             .
             Are
             the
             Heavens
             Gods
             servants
             ,
             because
             he
             brought
             them
             out
             of
          
           Egypt
           ,
           
             and
             separated
             them
             to
             himself
             as
             a
             peculiar
             People
             ?
          
        
         
           Answ.
           Mr.
           B.
           is
           a
           strange
           man
           ,
           most
           shamefully
           dealing
           with
           me
           ,
           who
           suggests
           to
           the
           world
           of
           me
           as
           if
           I
           took
           no
           notice
           of
           that
           in
           the
           Text
           ,
           which
           in
           my
           Sermon
           as
           it
           is
           printed
           by
           himself
           ,
           pag.
           181.
           was
           observed
           in
           the
           first
           place
           with
           advice
           to
           my
           hearers
           to
           mark
           it
           ,
           and
           urged
           it
           to
           that
           end
           that
           I
           might
           shew
           this
           was
           peculiar
           to
           the
           Hebrew
           children
           ,
           and
           therefore
           impertinently
           brought
           by
           Mr.
           B.
           to
           prove
           
             our
             infants
             Gods
             servants
          
           as
           
           there
           it
           is
           meant
           much
           less
           as
           [
           
             God
             's
             servants
          
           ]
           is
           a
           term
           equipollent
           to
           [
           
             a
             Disciple
             Matth.
          
           28.
           19.
           
           ]
           all
           which
           he
           seems
           not
           to
           take
           notice
           of
           ,
           but
           in
           stead
           thereof
           after
           a
           dictate
           or
           two
           without
           proof
           ,
           he
           puts
           to
           me
           this
           frivolous
           question
           ,
           
             Are
             the
             Heavens
             Gods
             servants
             because
             he
             brought
             them
             out
             of
             Egypt
             ,
             and
             separated
             them
             to
             himself
             as
             a
             peculiar
             people
             ?
          
           To
           which
           I
           answer
           no
           ,
           but
           what
           then
           ?
           cannot
           therefore
           the
           Heavens
           be
           said
           to
           be
           Gods
           servants
           passively
           ,
           that
           is
           ,
           at
           Gods
           dispose
           ,
           because
           they
           were
           not
           brought
           out
           of
           Egypt
           as
           the
           infants
           ,
           Levit.
           25.
           41.
           ?
           The
           reason
           is
           given
           there
           in
           respect
           of
           the
           subject
           ,
           why
           they
           were
           Gods
           servants
           when
           other
           people
           were
           not
           ,
           not
           on
           the
           part
           of
           the
           predicate
           ,
           as
           if
           none
           were
           servants
           but
           they
           that
           were
           brought
           out
           of
           
             Egypt
             .
             Nebuchadnezzar
          
           is
           called
           
             Gods
             servant
             ,
             Jer.
          
           43.
           10.
           for
           going
           into
           Egypt
           there
           executing
           Gods
           will
           on
           the
           Egyptians
           ;
           though
           he
           had
           no
           intention
           of
           doing
           any
           thing
           for
           God.
           
        
         
           5.
           
           Saith
           Mr.
           B.
           
           
             yet
             if
             all
             this
             be
             not
             enough
             ,
             he
             that
             will
             see
             may
             be
             convinced
             from
             this
             .
          
           The
           Jews
           and
           their
           infants
           are
           called
           Gods
           servants
           in
           a
           sense
           peculiar
           as
           chosen
           and
           separated
           from
           all
           other
           :
           the
           Gentiles
           at
           age
           were
           not
           so
           Gods
           servants
           as
           the
           Jews
           infants
           were
           .
           If
           God
           call
           these
           infants
           his
           servants
           in
           no
           other
           sense
           than
           the
           Heavens
           and
           the
           earth
           ,
           then
           it
           seems
           in
           the
           year
           of
           Jubilee
           men
           must
           release
           the
           earth
           from
           its
           service
           to
           them
           :
           But
           Mr.
           T.
           knows
           that
           even
           the
           Gentile
           servants
           that
           were
           actively
           so
           were
           not
           to
           be
           released
           in
           the
           year
           of
           Jubilee
           :
           and
           therefore
           the
           Jews
           and
           their
           infants
           are
           called
           Gods
           servants
           in
           another
           sense
           than
           the
           Heavens
           or
           the
           heathens
           either
           ;
           even
           as
           the
           chosen
           separated
           people
           of
           God
           and
           members
           of
           his
           family
           .
           or
           else
           how
           could
           it
           be
           a
           reason
           for
           releasing
           them
           in
           the
           year
           of
           Jubilee
           any
           more
           than
           for
           releasing
           any
           other
           ?
           But
           no
           Scripture
           can
           be
           so
           plain
           ,
           but
           a
           man
           that
           hath
           a
           minde
           so
           disposed
           may
           finde
           some
           words
           of
           contradiction
           .
        
         
           Answ.
           It
           is
           true
           ,
           and
           Mr.
           Bs.
           cavils
           about
           this
           Text
           apparently
           preve
           it
           .
           But
           this
           with
           all
           the
           rest
           is
           not
           enough
           to
           convince
           me
           that
           the
           infants
           of
           the
           Jews
           are
           called
           
             Gods
             servants
          
           actively
           ,
           as
           the
           term
           [
           
             Gods
             servant
          
           ]
           is
           equipollent
           to
           [
           
             a
             Disciple
             Matth.
          
           28.
           19.
           
           ]
           though
           I
           would
           see
           it
           ,
           yet
           I
           cannot
           ,
           no
           not
           by
           Mr.
           Bs.
           spectacles
           ,
           even
           by
           this
           last
           reason
           .
           I
           confess
           that
           
             the
             Jews
             infants
             were
             Gods
             servants
             in
             a
             peculiar
             manner
             ,
             other
             than
             the
          
           
           
             Gentiles
             at
             years
             ,
             yea
             though
             godly
             ,
             as
             Cornelius
             ,
             Acts
          
           10.
           2.
           that
           God
           for
           this
           reason
           required
           their
           release
           from
           bondage
           at
           the
           Jubilee
           ,
           and
           yet
           why
           it
           should
           follow
           ,
           that
           if
           the
           Earth
           be
           called
           
             Gods
             servant
          
           passively
           ,
           as
           the
           Jews
           infants
           ,
           it
           must
           be
           released
           by
           men
           from
           service
           at
           the
           year
           of
           Jubilee
           ,
           I
           see
           not
           .
           If
           it
           were
           formed
           into
           an
           Argument
           ,
           it
           would
           rest
           on
           this
           or
           the
           like
           Proposition
           ,
           They
           to
           whom
           the
           same
           thing
           is
           predicated
           ,
           in
           the
           same
           sense
           must
           have
           all
           other
           things
           predicated
           on
           them
           alike
           :
           which
           is
           so
           absurd
           a
           thing
           ,
           that
           me
           thinks
           Mr.
           B.
           should
           disclaim
           it
           ,
           and
           yet
           his
           reason
           turns
           on
           that
           hinge
           .
           To
           shew
           its
           absurdity
           ,
           Magistrates
           are
           called
           
             Gods
             ,
             Jehovah
          
           is
           called
           God
           in
           one
           sense
           in
           respect
           of
           rule
           ,
           else
           the
           term
           [
           God
           ]
           should
           signifie
           nothing
           common
           to
           both
           .
           Doth
           it
           therefore
           follow
           that
           what
           is
           said
           of
           Magistrates
           must
           be
           said
           of
           Jehovah
           ,
           that
           
             he
             must
             dy
             like
             men
          
           ,
           or
           else
           the
           term
           [
           God
           ]
           cannot
           predicate
           on
           both
           in
           the
           same
           sense
           in
           which
           [
           God
           ]
           is
           taken
           for
           one
           that
           rules
           ?
           This
           and
           such
           like
           mistakes
           of
           Mr.
           B.
           even
           then
           when
           he
           runs
           with
           full
           curreer
           shew
           his
           heedlesness
           ,
           and
           overliness
           in
           handling
           controversies
           ,
           which
           require
           a
           man
           of
           more
           insight
           in
           the
           meaning
           of
           the
           Scripture
           ,
           and
           more
           circumspect
           in
           observing
           the
           consequents
           on
           his
           sayings
           and
           reasonings
           than
           I
           finde
           him
           .
           But
           I
           follow
           him
           ,
           not
           doubting
           to
           overtake
           him
           in
           long
           tunning
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
      
       
         
           
             SECT
             .
             XV.
          
           
        
         
           
             That
             Infants
             are
             not
             proved
             to
             be
             Christs
             Disciples
             ,
             from
             being
             Subjects
             to
             Christ
             ,
             Christians
             ,
             belonging
             to
             Christ
             ,
             Luke
             9.
             47
             ,
             48.
             
             Matth.
             18.
             5.
             
             Mark
             9.
             41.
             
          
        
         
           THe
           sum
           of
           the
           next
           Argument
           is
           ,
           
             Infants
             are
             capable
             of
             being
             Subjects
             of
             Chrsts
             kingdom
             ,
             therefore
             of
             being
             his
             Disciples
             .
             The
             reason
             of
             the
             Consequence
             is
             ,
             that
             Christs
             Church
             is
             as
             properly
             called
             his
             Kingdom
             as
             his
             School
             ,
             all
             Subjects
             of
             Christ
             in
             his
             visible
             Kingdom
             are
             Christians
             ,
             all
             Christians
             Disciples
             ,
             according
             to
             Acts
          
           11.
           26.
           
           
             Infants
             are
             capable
             of
             being
             Subjects
             in
             any
             Kingdom
             on
             Earth
             ,
             nothing
             can
             be
             shewed
             to
          
           
           
             prove
             them
             uncapable
             ,
             they
             were
             actually
             Subjects
             of
             Christs
             Kingdom
             before
             his
             coming
             in
             the
             flesh
             .
          
        
         
           To
           all
           which
           I
           answer
           ,
           It
           s
           enough
           to
           deny
           the
           consequence
           sith
           infants
           may
           be
           subjects
           which
           imports
           onely
           somthing
           passive
           ,
           whereas
           [
           Disciple
           ]
           imports
           action
           ,
           which
           agrees
           not
           to
           infants
           .
           But
           I
           distinguish
           ,
           subjects
           of
           Christs
           Kingdom
           may
           be
           so
           called
           from
           active
           or
           passive
           subjection
           ,
           visibly
           or
           invisibly
           ,
           by
           extraordinary
           or
           ordinary
           operation
           .
           I
           deny
           infants
           to
           be
           subjects
           of
           Christs
           Kingdom
           actively
           ,
           visibly
           ,
           by
           ordinary
           operation
           through
           Preaching
           the
           word
           in
           which
           sense
           alone
           the
           term
           [
           subject
           of
           Christs
           Kingdom
           ]
           is
           equipollent
           to
           [
           a
           Disciple
           Matth.
           28.
           19.
           
           ]
           and
           in
           which
           sense
           alone
           the
           consequence
           is
           true
           .
           Though
           in
           common
           speech
           arising
           from
           the
           fond
           conceit
           as
           if
           baby-sprinkling
           made
           them
           Christians
           ,
           infants
           are
           called
           Christians
           ,
           yet
           in
           Scripture
           none
           are
           called
           Christians
           till
           they
           believe
           .
           
             Christiani
             non
             naseu●●ur
             sed
             fiunt
          
           .
           Our
           Infants
           are
           children
           of
           Christians
           ,
           But
           not
           themselves
           Christians
           till
           they
           beleive
           in
           Christ.
           Acts
           11.
           26.
           is
           so
           far
           from
           proving
           infants
           called
           Christians
           ,
           or
           Disciples
           ,
           that
           both
           v.
           26.
           
           &
           29.
           prove
           the
           contrary
           ,
           as
           was
           shewed
           above
           .
           Though
           infants
           be
           reckoned
           as
           parts
           of
           human
           Kingdoms
           ,
           yet
           it
           follows
           not
           they
           are
           parts
           of
           Christs
           visible
           Kingdom
           or
           Church
           .
           For
           then
           natural
           fools
           ,
           yea
           the
           mostungodly
           professed
           unbelievers
           ,
           must
           be
           subjects
           of
           Christs
           visible
           Kingdom
           or
           Church
           ,
           because
           such
           are
           subjects
           of
           human
           kingdoms
           .
           I
           have
           seen
           Ephes.
           5.
           24.
           and
           see
           nothing
           there
           for
           Mr.
           Bs.
           purpose
           ,
           but
           against
           him
           ,
           there
           being
           no
           subjection
           there
           meant
           but
           what
           is
           willing
           ,
           which
           infants
           have
           not
           ,
           except
           by
           extraordinary
           operation
           unknown
           .
           Infants
           whether
           of
           believers
           or
           unbelievers
           are
           capable
           of
           being
           Christs
           subjects
           passively
           ,
           or
           actively
           by
           extraordinary
           secret
           invisible
           ,
           and
           unknown
           operation
           ,
           but
           not
           actively
           ,
           visibly
           by
           ordinary
           means
           for
           want
           of
           the
           use
           of
           reason
           .
           This
           consequence
           will
           never
           be
           proved
           by
           Mr.
           
             B.
             Infants
             were
             members
             of
             the
          
           Jewish
           
             Church
             ,
             therefore
             visible
             Church
             members
             of
             the
             Christian
             Church
             .
          
           To
           this
           argument
           ,
           
             Infants
             were
             Disciples
             in
             the
          
           Jewish
           Church
           ,
           Ergo
           ,
           
             God
             will
             shew
             the
             like
             mercy
             now
             ,
          
           I
           answer
           by
           denying
           his
           antecedent
           ,
           which
           he
           would
           prove
           from
           John
           9.
           28.
           
             we
             are
          
           Moses
           
             Disciples
             in
             opposition
             to
             Jesus
             Disciples
             ,
          
           But
           
             infants
             were
          
           Moses
           
             his
             Disciples
          
           .
           This
           proposition
           I
           
           deny
           ,
           and
           Mr.
           B.
           hath
           brought
           nothing
           to
           prove
           it
           .
           The
           Text
           mentions
           none
           as
           
             Moses
             Disciples
          
           but
           persons
           of
           years
           ,
           and
           therefore
           there
           's
           no
           need
           of
           further
           answer
           to
           his
           argument
           .
        
         
           3.
           
           
             My
             third
             argument
             saith
             Mr.
             B.
             to
             prove
             some
             infants
             are
             Disciples
             ,
             is
             this
             from
             Christs
             own
             words
             .
             If
             Christ
             would
             have
             some
             children
             received
             as
             Disciples
             ,
             then
             they
             are
             Disciples
             ;
             But
             Christ
             would
             have
             some
             such
             received
             as
             Disciples
             ;
             Therefore
             some
             such
             are
             Disciples
             .
             All
             the
             question
             is
             of
             the
             antecedent
             and
             that
             is
             plain
             in
             Luke
             9.
             47
             ,
             48.
             compared
             which
             Matth.
             18.
             5.
             and
             Mark
             9.
             41.
             
             He
             that
             receiveth
             this
             childe
             in
             my
             name
             receiveth
             me
             .
             Here
             observe
             .
             1.
             
             It
             was
             the
             childe
             himself
             that
             Christ
             would
             have
             received
             .
             2.
             
             He
             would
             have
             him
             received
             [
             in
             his
             name
             ]
             now
             that
             can
             mean
             no
             less
             than
             as
             a
             Disciple
             :
             when
             they
             are
             baptized
             it
             is
             into
             his
             Name
             :
             And
             that
             which
             in
             Luke
             is
             called
             [
             receiving
             in
             Christs
             name
             ]
             is
             expressed
             in
             Mark
             [
             one
             that
             belongeth
             to
             Christ
             ]
             and
             in
             Matthew
             [
             in
             the
             name
             of
             a
             Disciple
             ]
             though
             some
             of
             these
             places
             speak
             of
             infants
             ,
             some
             of
             others
             :
             yet
             compared
             ,
             they
             plainly
             tell
             you
             this
             ;
             that
             to
             receive
             [
             in
             Christs
             Name
             ]
             and
             [
             as
             belonging
             to
             Christ
             ]
             and
             [
             as
             a
             Disciple
             of
             Christ
             ]
             in
             Christs
             language
             is
             all
             one
             ,
             for
             they
             plainly
             express
             the
             same
             thing
             intended
             in
             all
             .
             So
             that
             Christ
             hath
             encouraged
             me
             to
             receive
             children
             [
             in
             his
             Name
             ]
             Luke
             9.
             47.
             
             And
             he
             expoundeth
             it
             to
             me
             ,
             that
             this
             is
             to
             receive
             them
             [
             as
             belonging
             ]
             to
             him
             ,
             and
             as
             [
             Disciples
             ]
             I
             know
             some
             frivolous
             answers
             are
             made
             to
             this
             :
             but
             they
             are
             not
             worth
             the
             standing
             on
             .
             Mr.
             Blakes
             Argument
             hence
             remaineth
             as
             good
             as
             unanswered
             .
          
        
         
           Answ.
           What
           Mr.
           Blake
           alleged
           in
           his
           
             Birth
             privilege
             ,
             p.
          
           21
           :
           about
           these
           Texts
           was
           answered
           in
           my
           
             Examen
             ,
             pag.
          
           134.
           and
           what
           he
           replied
           in
           his
           Answer
           to
           my
           
             Letter
             ,
             cap.
          
           11.
           sect
           .
           5.
           was
           refelled
           in
           my
           
             Postscript
             ,
             pag.
          
           145
           ,
           146
           ,
           all
           which
           I
           have
           reviewed
           with
           what
           Mr.
           Blake
           refers
           to
           in
           his
           Repulse
           of
           Mr.
           
             Blackwood
             ,
             pag.
          
           16
           ,
           17
           ,
           18
           ,
           19
           ,
           20.
           and
           do
           not
           finde
           wherein
           my
           answer
           in
           my
           Postscript
           is
           deficient
           ,
           and
           therefore
           see
           no
           reason
           to
           be
           moved
           by
           Mr.
           Bs.
           vain
           talk
           that
           Mr.
           Blakes
           
             Argument
             hence
             remains
             as
             good
             as
             unanswered
             ,
          
           and
           do
           conceive
           it
           more
           abundantly
           answered
           than
           such
           a
           far-fetch'd
           argument
           deserved
           .
           Yet
           Mr.
           B.
           brings
           it
           again
           into
           the
           field
           ,
           and
           Mr.
           
             Blake
             Vindic.
             Foederis
             ,
             pag.
          
           414.
           says
           ,
           
             he
             will
             forbear
             to
             make
             any
             rejoynder
             to
             the
             Reply
             of
             my
          
           
           
             Apology
             ,
             pag.
          
           145.
           
             because
             Mr.
          
           B.
           
             hath
             here
             done
             it
             for
             him
             .
          
           Now
           what
           saith
           Mr.
           B.
           He
           saith
           ,
           
             I
             know
             some
             frrivolous
             answers
             are
             made
             to
             this
             ;
             but
             they
             are
             not
             worth
             the
             standing
             on
             .
          
        
         
           To
           which
           I
           reply
           ,
           if
           the
           Answers
           be
           more
           frivolous
           than
           the
           Argument
           they
           are
           not
           indeed
           worth
           standing
           on
           .
           But
           let
           us
           see
           what
           kinde
           of
           Argument
           it
           is
           .
           1.
           
           Mr.
           B.
           should
           have
           concluded
           that
           
             Some
             Infants
             are
             Disciples
          
           ,
           and
           he
           concludes
           that
           
             Some
             Children
             are
             Disciples
          
           ,
           or
           else
           he
           means
           by
           [
           
             some
             such
          
           ]
           in
           the
           minor
           and
           conclusion
           others
           than
           by
           [
           
             some
             Children
          
           ]
           in
           the
           major
           ,
           now
           
             some
             Infants
          
           and
           
             some
             Children
          
           are
           not
           all
           one
           .
           2.
           
           The
           phrase
           in
           the
           middle
           term
           [
           
             received
             as
             Disciples
          
           ]
           may
           be
           understood
           two
           ways
           ,
           1.
           thus
           ,
           that
           Christ
           would
           have
           them
           received
           as
           being
           Disciples
           ,
           and
           in
           this
           sense
           I
           grant
           the
           Consequence
           ,
           but
           deny
           the
           minor
           ,
           understood
           of
           some
           infants
           .
           2.
           
           That
           he
           would
           have
           them
           received
           with
           such
           tenderness
           and
           love
           as
           is
           given
           to
           Disciples
           ,
           though
           they
           be
           not
           Disciples
           .
           And
           in
           this
           sense
           I
           might
           grant
           the
           minor
           ,
           and
           deny
           the
           Consequence
           of
           the
           major
           ,
           though
           I
           think
           the
           minor
           is
           not
           true
           in
           that
           sense
           .
           And
           to
           Mr.
           Bs.
           proof
           of
           this
           ,
           I
           say
           ,
           1.
           the
           
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Luke
           9.
           47.
           doth
           not
           note
           an
           infant
           always
           .
           For
           Jairus
           his
           Daughter
           though
           
             twelve
             years
             old
          
           ,
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             little
             childe
             ,
             Mark
          
           5.
           41
           
           ▪
           42.
           
           And
           yet
           that
           age
           might
           be
           a
           patern
           of
           humility
           ,
           seldom
           are
           children
           of
           that
           age
           ambitious
           ,
           though
           they
           be
           impatient
           .
           And
           that
           
             the
             little
             childe
             Matth.
          
           18.
           2.
           was
           not
           an
           infant
           but
           a
           person
           of
           some
           years
           ,
           is
           made
           probable
           ,
           in
           that
           Christ
           is
           said
           
             to
             call
             him
             ,
             and
             to
             set
             him
             ,
             or
             make
             him
             stand
             in
             the
             midst
             of
             them
             .
          
           2.
           
           Beza
           saith
           ,
           
             Perhaps
             it
             should
             be
             read
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             such
             a
             little
             childe
          
           .
           So
           the
           Syriack
           Interpreter
           reades
           ,
           and
           it
           is
           very
           probable
           by
           comparing
           it
           with
           Matth.
           18.
           5.
           where
           the
           words
           of
           Christ
           are
           related
           ,
           and
           there
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             one
             such
             little
             childe
          
           ,
           and
           Mark
           9.
           37.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             one
             of
             such
             children
          
           .
           3.
           
           But
           if
           the
           reading
           be
           allowed
           as
           the
           Copies
           now
           have
           it
           ,
           yet
           it
           is
           not
           unusual
           that
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           this
           ]
           is
           all
           one
           with
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           such
           ]
           as
           on
           the
           other
           side
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           2
           Cor.
           2.
           6.
           all
           one
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           So
           in
           the
           same
           Chapter
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Luke
           9.
           26.
           is
           not
           meant
           of
           one
           particular
           person
           ,
           but
           of
           one
           so
           qualified
           ,
           and
           in
           like
           manner
           2
           Tim.
           3.
           5.
           
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             from
             these
             turn
             away
          
           ,
           that
           is
           ,
           as
           our
           Translators
           well
           render
           it
           ,
           
             from
             such
             turn
             away
          
           ,
           and
           v.
           6.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           rendered
           [
           
             of
             this
             sort
          
           ]
           There
           are
           more
           of
           the
           like
           ,
           2
           Thess.
           3.
           14.
           2
           
           John
           7.
           1
           
           John
           2.
           22.
           
           Luke
           8.
           14
           ,
           15
           ,
           21
           ,
           &c.
           So
           
             Grotius
             in
             Luc.
          
           9.
           48.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             id
             est
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Ut
             apud
             Matthaeum
             ,
             quomodo
             &
             hic
             Syrus
             interpretatur
             .
          
           And
           this
           may
           be
           confirmed
           by
           reason
           thus
           ,
           If
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Luke
           9.
           48.
           must
           be
           expounded
           
             of
             this
             little
             childe
          
           ,
           then
           the
           speech
           of
           Christ
           is
           to
           be
           understood
           onely
           of
           that
           one
           individual
           little
           childe
           and
           no
           other
           ,
           for
           in
           that
           sense
           it
           is
           a
           Pronoun
           demonstrative
           ,
           and
           so
           notes
           a
           demonstrative
           individual
           ,
           as
           Logicians
           speak
           ,
           and
           so
           it
           shall
           note
           not
           onely
           
             the
             childe
             himself
          
           ,
           as
           Mr.
           B.
           observes
           ,
           but
           even
           that
           particular
           little
           childe
           then
           present
           ,
           and
           it
           would
           onely
           import
           a
           privilege
           appropriate
           to
           that
           little
           childe
           ,
           and
           agreeing
           to
           no
           other
           ,
           whereas
           the
           sense
           is
           manifest
           from
           the
           words
           there
           ,
           and
           other
           places
           ,
           Matth.
           10.
           40.
           
           Luke
           10.
           16.
           
           John
           13.
           20.
           to
           be
           this
           ,
           whosoever
           shall
           receive
           any
           one
           that
           comes
           in
           my
           Name
           ,
           though
           he
           be
           as
           mean
           and
           as
           inconsiderable
           as
           this
           little
           childe
           ,
           receiveth
           me
           ;
           and
           therefore
           it
           is
           added
           presently
           ,
           
             For
             he
             that
             is
             least
             among
             you
             all
             ,
             the
             same
             shall
             be
             great
             ,
          
           which
           shews
           that
           by
           [
           this
           ]
           or
           [
           
             such
             a
             little
             childe
          
           ]
           he
           meant
           the
           Apostles
           ,
           whosoever
           receiveth
           any
           of
           you
           ,
           though
           as
           mean
           as
           this
           little
           childe
           ,
           or
           such
           a
           little
           childe
           ,
           receiveth
           me
           .
           4.
           
           There
           are
           sundry
           things
           in
           the
           Text
           ,
           and
           in
           parallel
           places
           ,
           which
           do
           evince
           ,
           that
           
             the
             receiving
             the
             little
             childe
          
           ,
           neither
           is
           nor
           can
           be
           meant
           of
           a
           little
           childe
           in
           respect
           of
           age
           ,
           much
           less
           an
           infant
           .
        
         
           As
           ,
           1.
           that
           it
           is
           supposed
           that
           the
           little
           childe
           here
           meant
           may
           
             be
             received
             in
             Christs
             name
          
           ,
           but
           that
           agrees
           not
           with
           the
           meaning
           of
           the
           speech
           as
           there
           is
           meant
           to
           understand
           it
           of
           a
           little
           childe
           in
           age
           .
           For
           
             receiving
             in
             Christs
             name
          
           presupposeth
           
             coming
             in
             Christs
             name
          
           ,
           as
           John
           5.
           43.
           2
           
           John
           10.
           &c.
           that
           is
           either
           professing
           Christs
           name
           or
           Preaching
           or
           acting
           in
           Christs
           name
           .
           And
           that
           this
           is
           presupposed
           here
           ,
           Luke
           9.
           48.
           appears
           partly
           by
           the
           phrase
           
             receiveth
             him
             that
             sent
             him
          
           ,
           which
           intimateth
           this
           to
           be
           the
           force
           of
           the
           speech
           ,
           he
           that
           receiveth
           one
           such
           little
           childe
           sent
           by
           me
           receiveth
           me
           ,
           and
           he
           that
           receiveth
           me
           receiveth
           him
           that
           sent
           me
           ,
           and
           partly
           from
           the
           very
           next
           v.
           49.
           where
           John
           is
           said
           
             to
             answer
             and
             say
          
           taking
           occasion
           ,
           as
           it
           seems
           by
           the
           relation
           from
           Christs
           words
           ,
           
             Master
             we
             saw
             one
             casting
             out
             Devils
             in
          
           
           
             thy
             name
          
           ,
           which
           words
           intimate
           that
           he
           understood
           ▪
           
             receiving
             in
             Christs
             name
          
           to
           be
           meant
           of
           one
           acting
           or
           speaking
           in
           Christs
           name
           ,
           and
           thus
           is
           the
           phrase
           [
           
             in
             my
             name
             ,
             in
             the
             name
             of
             the
             Lord
          
           ]
           often
           used
           Matth.
           7
           ▪
           22.
           
           &
           21.
           9.
           
           &
           23.
           39
           
           &
           24.
           5.
           which
           thing
           is
           more
           fully
           confirmed
           by
           Mr.
           Bs.
           parallel
           place
           .
           Mark
           9.
           37
           ,
           41.
           
           It
           is
           plain
           that
           Mark
           sets
           down
           Christs
           words
           upon
           the
           same
           occasion
           of
           their
           contention
           for
           preheminence
           which
           Luke
           doth
           ,
           and
           the
           same
           words
           v.
           37.
           and
           there
           expresseth
           it
           ,
           
             whosoever
             shall
             receive
             one
             of
             such
             little
             ones
             in
             my
             name
             ,
          
           which
           cannot
           be
           meant
           of
           that
           little
           one
           then
           set
           before
           them
           ,
           but
           of
           his
           Apostles
           and
           others
           who
           should
           be
           as
           mean
           as
           such
           a
           little
           one
           ,
           and
           v.
           39.
           expounds
           [
           
             in
             my
             name
          
           ]
           of
           acting
           in
           my
           name
           ,
           and
           v.
           41.
           
             whosoever
             shall
             give
             you
             a
             cup
             of
             cold
             water
             in
             my
             name
             because
             ye
             are
             Christs
             ,
          
           that
           is
           ,
           ye
           are
           sent
           by
           Christ
           ,
           or
           act
           for
           Christ
           ,
           which
           shews
           v.
           37.
           to
           be
           meant
           of
           the
           Apostles
           not
           little
           children
           in
           age
           ,
           but
           such
           as
           did
           act
           for
           Christ
           though
           mean
           as
           little
           children
           .
           The
           same
           may
           be
           proved
           from
           Matth.
           10.
           40
           ,
           41
           ,
           42.
           2.
           
           Again
           ,
           
             the
             receiving
             of
             the
             little
             childe
          
           proves
           it
           is
           not
           meant
           of
           a
           little
           childe
           in
           age
           .
           For
           what
           is
           the
           receiving
           ?
           It
           is
           ,
           1.
           by
           hearing
           Luke
           10.
           16.
           2.
           
           By
           entertaining
           upon
           travayl
           ,
           as
           Luke
           9.
           52
           ,
           53.
           
             they
             did
             not
             receive
             him
             by
             making
             ready
             for
             him
             ,
          
           and
           Mark
           9.
           41.
           
             by
             giving
             a
             cup
             of
             cold
             water
             ,
          
           which
           was
           no
           small
           kindness
           to
           a
           travailer
           in
           those
           dry
           and
           hot
           Countreys
           .
           But
           what
           kindness
           had
           this
           been
           to
           a
           little
           childe
           in
           age
           as
           an
           infant
           ,
           that
           travayls
           not
           ?
           On
           the
           contrary
           ,
           
             not
             receiving
          
           is
           expressed
           Matth.
           10.
           14.
           
           Mark
           6.
           11.
           
             by
             not
             entertaining
             them
             into
             their
             house
             nor
             hearing
             their
             words
             .
          
           so
           the
           
             New
             Annot.
          
           on
           Matth.
           10.
           42.
           
           [
           
             he
             that
             receiveth
             you
          
           ]
           Luke
           10.
           16.
           
           John
           13.
           20.
           
             that
             heareth
             your
             Doctrine
             willingly
             ,
             and
             entertaineth
             you
             ,
          
           which
           receiving
           agrees
           not
           to
           infants
           ,
           nor
           any
           other
           receiving
           mentioned
           in
           the
           Gospels
           that
           hath
           such
           a
           blessing
           assured
           to
           it
           as
           here
           .
           3.
           
           The
           reward
           annexed
           ,
           to
           wit
           ,
           
             the
             receiving
             of
             Christ
          
           shews
           
             the
             receiving
             of
             a
             little
             one
             in
             Christs
             name
             ,
          
           to
           be
           another
           thing
           than
           the
           receiving
           of
           a
           little
           infant
           in
           Christs
           name
           ,
           that
           is
           ,
           after
           Mr.
           Bs.
           silly
           conceit
           ,
           the
           receiving
           into
           the
           visible
           Church
           by
           baptizing
           it
           .
           For
           then
           the
           greatest
           blessing
           ,
           that
           is
           ,
           of
           receiving
           Christ
           and
           his
           Father
           should
           be
           annexed
           to
           so
           poor
           a
           thing
           as
           may
           be
           done
           by
           every
           poor
           Presbyter
           ,
           or
           Curate
           ,
           how
           ill
           mannerd
           soever
           
           he
           be
           ;
           the
           baptizing
           ,
           that
           is
           ,
           as
           now
           it
           s
           used
           and
           defended
           ,
           the
           sprinkling
           of
           a
           little
           holy
           water
           on
           an
           infant
           .
           4.
           
           It
           appears
           that
           a
           little
           infant
           is
           not
           meant
           Luke
           9.
           48.
           from
           the
           description
           of
           the
           little
           childe
           there
           meant
           .
           For
           Mr.
           B.
           himself
           compares
           that
           speech
           in
           Luke
           with
           the
           like
           ,
           Matth.
           18.
           5.
           
           Now
           
             such
             a
             little
             childe
             Matth.
          
           18.
           5.
           is
           expressed
           v.
           6.
           
             one
             of
             these
             little
             ones
             which
             believe
             in
             me
             ,
          
           (
           not
           as
           Mr.
           Cobbet
           in
           his
           
             Just
             Vindication
             ,
             pag.
          
           117.
           fondly
           conceives
           without
           any
           other
           Author
           that
           ever
           I
           heard
           of
           besides
           himself
           ,
           
             one
             of
             those
             little
             ones
             ,
             who
             are
             the
             little
             ones
             of
             them
             that
             believe
             in
             me
             .
          
           For
           then
           it
           should
           be
           either
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           some
           such
           supply
           ,
           and
           it
           would
           be
           ridiculous
           to
           imagine
           
             the
             scandalizing
          
           to
           be
           of
           infants
           ,
           the
           penalty
           of
           which
           is
           ●eavier
           
             than
             to
             have
             a
             milstone
             tied
             about
             the
             neck
             ,
             and
             to
             be
             cast
             into
             the
             Sea
             ,
          
           that
           little
           infants
           are
           
             those
             not
             to
             be
             despised
             ,
             whose
             Angels
             behold
             the
             face
             of
             Christs
             Father
             ,
          
           v.
           10.
           
           
             The
             little
             ones
             Matth.
          
           18.
           6.
           are
           called
           
             Christs
             brethren
             ,
             Matth.
          
           25.
           40.
           answering
           to
           
             them
             that
             believe
             )
             and
             v.
          
           3.
           
             one
             that
             becomes
             as
             a
             little
             childe
             ,
             v.
          
           4.
           
             one
             that
             humbles
             himself
             as
             this
             little
             childe
             ,
          
           which
           it
           is
           meer
           dotage
           to
           expound
           of
           little
           infants
           .
           Again
           Mr.
           B.
           referrs
           to
           Matth.
           10.
           41.
           and
           there
           the
           little
           childe
           received
           is
           
             a
             Prophet
          
           ,
           and
           
             a
             righteous
             man.
          
           Hereto
           I
           add
           the
           expressions
           of
           many
           writers
           .
           Piscator
           (
           to
           whom
           Mr.
           Blake
           refers
           )
           
             Analys
             .
             Luc.
          
           9.
           48.
           
             innuit
             amorem
             suum
             ●rga
             demissos
             animo
             in
             exemplo
             pueruli
             praesentis
             .
             Schol.
             in
             Matth.
          
           18.
           5.
           
             propter
             nomen
             meum
             ,
             propterea
             quod
             in
             me
             credit
             ,
             Beza
             annot
             .
             in
             Matth.
          
           18.
           5.
           
             puerulum
             talem
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             id
             est
             ,
             quempiam
             ita
             se
             demi●t●ntem
             ut
             puerum
             referat
             :
             nec
             enim
             propriè
             de
             pueris
             agit
             .
             Par●●s
             in
             Matth.
          
           18.
           5.
           
             dicit
             ,
             qui
             susceperit
             unum
             ex
             parv●lis
             talibus
             ,
             hoc
             est
             ,
             unum
             ex
             vobis
             pueri
             instar
             humiliatum
             .
          
           
             Diodati
             on
             Matth.
             18.
             5.
             
             [
             
               one
               such
            
             ]
             namely
             ,
             a
             true
             Christian
             that
             shall
             have
             layd
             aside
             all
             worldly
             pride
             ,
             whereby
             he
             is
             become
             abject
             in
             the
             sight
             of
             the
             world
             .
          
           
             New
             Annot.
             in
             Matth.
          
           10.
           42.
           
           [
           one
           of
           these
           little
           ones
           ]
           who
           newly
           made
           profession
           of
           religion
           :
           on
           Matth
           18.
           5.
           one
           like
           such
           a
           childe
           in
           the
           qualities
           before
           mentioned
           .
           Mr.
           B.
           himself
           confesseth
           that
           
             
               some
               of
               these
               places
               speak
               of
               infants
               some
               of
               others
               :
            
             yet
             saith
             ●e
             ,
             
               compared
               they
               plainly
               tell
               you
               this
               ;
               That
               to
               receive
               [
               in
               Christs
               name
               ]
               and
               [
               as
               belonging
               to
               Christ
               ]
               and
               [
               as
               a
               Disciple
               of
               Christ
               ]
               in
               Christs
               language
               is
               all
            
             
             
               one
               ;
               for
               they
               plainly
               express
               the
               same
               thing
               intended
               in
               all
               .
            
          
           From
           whence
           I
           infer
           ,
           that
           
             if
             the
             same
             thing
             be
             intended
             in
             all
             ,
             and
             all
             express
             the
             same
             thing
             ,
          
           then
           is
           no
           other
           thing
           intended
           or
           expressed
           ,
           Luke
           9.
           48.
           than
           what
           is
           expressed
           and
           intended
           Matth.
           18.
           5.
           
           Mark
           9.
           41.
           
           Matth.
           10.
           42.
           and
           then
           ,
           it
           is
           certain
           that
           Luke
           9.
           48.
           is
           not
           meant
           of
           a
           little
           infant
           in
           age
           ,
           nor
           the
           receiving
           such
           as
           agrees
           to
           such
           an
           infant
           ,
           sith
           it
           is
           certain
           that
           Matth.
           18.
           5.
           
           Marke
           9
           41.
           
           Matth.
           10.
           42.
           are
           not
           understood
           of
           either
           of
           these
           ,
           and
           it
           follows
           upon
           Mr.
           Bs.
           confession
           
             that
             some
             of
             these
             Texts
             speak
             not
             of
             infants
             ,
          
           that
           none
           of
           them
           speak
           of
           infants
           ,
           
             sith
             they
             all
             express
             and
             intend
             the
             same
             thing
          
           ;
           and
           thus
           Mr.
           Bs.
           own
           observation
           refu●es
           himself
           .
           But
           saith
           he
           ,
           
             when
             they
             are
             baptized
             it
             is
             into
             his
             name
             .
          
        
         
           Answ.
           Mr.
           B.
           it
           seems
           would
           have
           this
           the
           sense
           :
           
             whosoever
             receiveth
             to
             Baptism
             in
             my
             name
             one
             little
             childe
             receiveth
             me
          
           to
           Baptism
           ,
           which
           should
           imply
           it
           to
           be
           a
           gratefull
           office
           to
           receive
           him
           to
           Baptism
           ,
           and
           
             the
             offending
             Matth.
          
           18.
           6.
           and
           
             despising
             v.
          
           10.
           should
           be
           not
           admitting
           to
           Baptism
           ,
           and
           when
           it
           is
           sayd
           
             [
             whosoever
             ]
             shall
             receive
             one
             such
             little
             one
             ,
          
           it
           would
           imply
           it
           to
           be
           a
           gratefull
           work
           for
           any
           person
           though
           no
           Minister
           to
           receive
           to
           Baptism
           ,
           and
           an
           ungrateful
           work
           for
           any
           to
           refuse
           to
           baptize
           .
           I
           grant
           that
           in
           the
           places
           named
           
             to
             be
             such
             a
             little
             one
             ,
             Matth.
          
           18.
           5.
           
             to
             belong
             to
             Christ
             ,
             Mark
          
           9.
           41.
           
             to
             be
             a
             Disciple
             of
             Christ
             ,
             Matth.
          
           10
           42.
           note
           the
           same
           sort
           of
           persons
           ,
           yet
           I
           deny
           that
           proposition
           ,
           which
           is
           the
           hinge
           of
           Mr.
           Bs.
           proof
           ,
           [
           every
           one
           that
           belongs
           to
           Christ
           is
           a
           Disciple
           of
           Christ
           ]
           For
           the
           holy
           Angels
           ,
           those
           yet
           uncalled
           whom
           his
           Father
           hath
           given
           him
           ,
           John
           17.
           10.
           belong
           to
           Christ
           ,
           and
           yet
           are
           not
           to
           be
           called
           Disciples
           of
           Christ.
           And
           therefore
           I
           infer
           ,
           that
           Mr.
           B.
           hath
           no
           encouragement
           from
           Christs
           exposition
           of
           these
           Texts
           to
           account
           infants
           Disciples
           ,
           and
           what
           he
           collects
           in
           his
           own
           fancy
           without
           the
           Text
           is
           frivolous
           and
           self
           contradicting
           ,
           so
           little
           worth
           the
           standing
           on
           ,
           that
           for
           my
           part
           I
           think
           this
           sheet
           of
           his
           Book
           ,
           what
           ever
           be
           said
           of
           the
           rest
           ,
           worth
           no
           more
           than
           a
           sheet
           that
           is
           made
           
             thur
             is
             piperisque
             ●ucullus
          
           ,
           yet
           he
           cannot
           forbear
           but
           must
           add
           more
           of
           this
           frivolous
           stuff
           .
        
         
           In
           answer
           to
           this
           objection
           ,
           
             Infants
             cannot
             learn
             ,
             and
             therefore
             cannot
             be
             Disciples
             ,
          
           he
           adds
           thus
           much
           more
           .
           1.
           
           They
           
           
             can
             partake
             of
             the
             protection
             and
             provision
             of
             their
             Master
             (
             as
             the
             children
             of
             those
             that
             the
          
           Israelites
           
             bought
             )
             and
             enjoy
             the
             privileges
             of
             the
             family
             and
             school
             ,
             and
             be
             under
             his
             charge
             and
             dominion
             ,
             and
             that
             is
             enough
             to
             make
             them
             capable
             of
             being
             Disciples
             .
          
        
         
           Answ.
           What
           privileges
           of
           Christs
           family
           and
           school
           ,
           infants
           enjoy
           ,
           I
           know
           not
           ,
           what
           ever
           they
           be
           what
           ever
           protection
           ,
           provision
           ,
           rule
           ,
           care
           is
           for
           them
           ,
           yet
           this
           is
           not
           enough
           to
           make
           them
           Disciples
           ,
           as
           Christ
           meant
           ,
           Mat.
           28.
           19.
           till
           they
           have
           learnt
           ,
           or
           profess
           learning
           of
           this
           Lesson
           ,
           that
           Jesus
           is
           the
           Christ
           ;
           all
           that
           is
           said
           here
           of
           Children
           may
           be
           said
           of
           slaves
           bought
           with
           money
           ,
           they
           are
           all
           then
           with
           him
           Disciples
           of
           Christ
           ,
           though
           professed
           infidels
           .
        
         
           2.
           
           
             They
             are
          
           ,
           saith
           he
           ,
           
             devoted
             to
             learning
             ,
             if
             they
             live
             :
             however
             they
             are
             consecrated
             to
             him
             as
             their
             Master
             ,
             who
             can
             teach
             them
             hereafter
             ,
             and
             that
             is
             yet
             more
             .
          
        
         
           Answ.
           I
           may
           add
           ,
           they
           may
           cry
           ,
           as
           Cyprian
           ,
           and
           his
           sixty
           six
           Bishops
           alleged
           for
           their
           Baptism
           ,
           and
           suck
           ,
           and
           smile
           ,
           and
           play
           with
           the
           mother
           ,
           and
           that
           is
           more
           than
           this
           ,
           but
           neither
           the
           one
           nor
           the
           other
           any
           thing
           to
           the
           denomination
           of
           a
           Disciple
           of
           Christ.
           
        
         
           3.
           
           Saith
           he
           ,
           
             I
             wonder
             you
             should
             be
             more
             rigorous
             with
             Christ
             in
             this
             case
             than
             you
             are
             with
             men
             .
             Is
             it
             not
             common
             to
             call
             the
             whole
             nation
             of
             the
          
           Turks
           
             both
             old
             and
             young
             by
             the
             name
             of
          
           Mahometans
           ,
           
             or
             Disciples
             of
          
           Mahomet
           ?
        
         
           Answ.
           What
           a
           pretty
           passage
           is
           this
           to
           set
           out
           a
           man
           as
           rigorous
           with
           Christ
           ,
           who
           expounds
           his
           words
           Matth.
           28.
           19.
           according
           to
           his
           constant
           language
           in
           all
           the
           Evangelists
           ,
           because
           he
           allows
           not
           infants
           to
           be
           called
           Disciples
           ,
           as
           if
           Christ
           forsooth
           did
           plead
           for
           infants
           discipleship
           ,
           and
           I
           were
           so
           stiff
           ,
           as
           that
           I
           would
           not
           yield
           to
           him
           .
           But
           he
           thinks
           
             I
             will
             allow
          
           Mahometans
           
             children
             to
             be
             called
          
           Mahomets
           
             disciples
             ,
             for
             it
             is
             the
             common
             use
             ,
             and
             why
             not
             then
             we
             and
             our
             children
             by
             the
             name
             of
             Christians
             and
             Disciples
             of
             Christ.
             Answ.
          
           I
           confess
           I
           think
           the
           common
           use
           now
           is
           to
           call
           the
           Turks
           young
           and
           old
           Mahometans
           ,
           and
           in
           Chorographical
           relations
           ,
           
             English
             ,
             French
             ,
             &c.
          
           are
           called
           Christian
           Nations
           ,
           old
           and
           young
           ,
           termed
           Christians
           :
           but
           neither
           do
           I
           finde
           the
           common
           use
           to
           be
           to
           call
           infants
           either
           Mahomets
           or
           Christs
           Disciples
           ,
           nor
           if
           I
           did
           ,
           should
           this
           sway
           me
           at
           all
           to
           allow
           
           infants
           discipleship
           according
           to
           Matth.
           28.
           19.
           till
           Scripture
           use
           of
           the
           term
           [
           Disciple
           ]
           applicable
           to
           that
           sense
           can
           be
           shewed
           .
        
         
           But
           Mr.
           B.
           hath
           more
           of
           this
           childish
           arguing
           .
           
             And
             when
             a
             man
             hired
             a
             Philosopher
             to
             teach
             him
             and
             all
             his
             children
             ,
             were
             they
             not
             all
             then
             Disciples
             of
             that
             Philosopher
             ?
             They
             are
             entered
             under
             him
             as
             their
             Master
             for
             future
             teaching
             ,
             are
             at
             present
             in
             the
             relation
             of
             Disciples
             .
          
        
         
           Answ.
           It
           is
           no
           such
           strange
           thing
           to
           hear
           of
           a
           Physician
           taking
           a
           stipend
           to
           cure
           a
           man
           and
           all
           his
           children
           ,
           but
           to
           hear
           of
           a
           Philosopher
           hired
           to
           teach
           a
           man
           ,
           and
           all
           his
           children
           ,
           even
           his
           infant
           children
           ,
           and
           counting
           them
           Disciples
           ,
           and
           entering
           them
           under
           him
           as
           their
           master
           ,
           is
           so
           strange
           to
           me
           that
           it
           seems
           to
           me
           somewhat
           like
           a
           tale
           of
           a
           man
           of
           Gotham
           .
           Yet
           if
           there
           were
           any
           such
           thing
           acted
           by
           wise
           men
           in
           sober
           sadness
           ,
           it
           is
           nothing
           to
           prove
           infants
           Disciples
           in
           Christs
           or
           his
           Apostles
           language
           .
           But
           the
           prettiest
           part
           of
           this
           Comedy
           or
           poppet
           play
           of
           Mr.
           B.
           is
           yet
           behinde
           .
        
         
           4.
           
           Saith
           he
           .
           
             And
             truly
             I
             wonder
             also
             that
             it
             should
             go
             so
             currant
             that
             infants
             are
             not
             capable
             of
             learning
             ,
             the
             mother
             is
             a
             Preacher
             to
             the
             infant
             ,
             partly
             by
             her
             action
             and
             gesture
             and
             partly
             by
             voice
             .
          
           Answ.
           
           
             And
             why
             not
             by
             smiles
             ,
             and
             kisses
             and
             whipping
             ?
             But
             what
             then
             ?
             
               They
               can
               dishearten
               and
               take
               off
               from
               vices
               and
               teach
               them
               obedience
               .
            
          
           Answ.
           T
           is
           true
           they
           can
           still
           them
           from
           crying
           :
           but
           how
           they
           can
           take
           them
           off
           from
           vices
           and
           teach
           them
           obedience
           to
           Gods
           Command
           I
           am
           yet
           to
           learn
           ,
           it
           may
           be
           nurses
           may
           better
           inform
           me
           than
           Mr.
           
             B.
             Me
             thinks
          
           saith
           he
           ,
           
             we
             should
             not
             make
             an
             infant
             less
             docible
             than
             some
             brutes
             .
          
           What
           doth
           Mr.
           B.
           mean
           by
           this
           ?
           Doth
           he
           think
           they
           that
           deny
           infants
           to
           be
           Disciples
           allow
           brutes
           to
           be
           Disciples
           ?
           A
           parret
           I
           think
           will
           sooner
           learn
           some
           words
           of
           Christs
           than
           an
           infant
           ,
           yet
           I
           think
           neither
           learn
           any
           thing
           of
           the
           Doctrine
           of
           Christ
           till
           they
           understand
           it
           .
           But
           
             I
             am
             referred
             to
             nurses
             ,
             who
             he
          
           saith
           ,
           
             will
             tell
             me
             more
             in
             this
             than
             he
             can
             ,
          
           It
           may
           be
           so
           ;
           yet
           sure
           nothing
           to
           shew
           that
           any
           have
           made
           their
           infants
           learn
           the
           Doctrine
           of
           Christ.
           He
           adds
           .
           
             And
             what
             if
             they
             cannot
             at
             first
             learn
             to
             know
             Christ
             ?
             even
             with
             men
             of
             years
             that
             is
             not
             the
             first
             Lesson
             :
             if
             they
             may
             be
             taught
             any
             of
             the
             duty
             of
             a
             rational
          
           
           
             creature
             it
             is
             somewhat
             .
             Answ.
          
           If
           they
           do
           not
           learn
           to
           know
           Christ
           they
           learn
           not
           that
           which
           should
           make
           them
           Disciples
           of
           Christ.
           It
           is
           somewhat
           indeed
           that
           they
           can
           learn
           to
           kiss
           the
           mother
           ,
           stroke
           her
           breasts
           ,
           &c.
           but
           what
           's
           this
           to
           make
           them
           Disciples
           of
           Christ
           ?
           
             And
             if
             they
             can
             learn
             nothing
             of
             the
             parents
             either
             by
             action
             or
             voyce
             ;
             yet
             Christ
             hath
             other
             ways
             of
             teaching
             than
             by
             men
             even
             by
             the
             immediate
             working
             of
             his
             Spirit
             .
          
        
         
           Answ.
           'T
           is
           true
           ,
           and
           he
           may
           make
           infants
           Disciples
           ,
           nor
           do
           I
           deny
           it
           to
           be
           done
           invisibly
           ,
           but
           it
           would
           be
           a
           greater
           wonder
           than
           yet
           Mr.
           B.
           hath
           had
           for
           all
           his
           wonderments
           ,
           a
           very
           prodigy
           that
           any
           of
           them
           should
           become
           a
           visible
           Disciple
           .
           'T
           is
           true
           
             they
             may
             learn
             something
             of
             God
             very
             young
             and
             are
             to
             be
             bred
             up
             in
             the
             nurture
             of
             the
             Lord.
          
           But
           that
           in
           their
           infancy
           at
           two
           or
           three
           dayes
           old
           they
           are
           learners
           of
           the
           things
           of
           God
           ,
           of
           the
           admonition
           of
           the
           Lord
           from
           mothers
           and
           nurses
           is
           a
           fiction
           like
           Galilaeus
           his
           New
           World
           in
           the
           Moon
           ,
           or
           Copernicus
           his
           Circumgyration
           of
           the
           earth
           .
        
         
           Mr.
           B.
           tels
           us
           
             he
             might
             argue
             further
             ,
             All
             that
             are
             saved
             are
             Christs
             Disciples
             ,
             some
             infants
             are
             saved
             ,
             Ergo.
          
           And
           I
           might
           answer
           him
           ,
           that
           they
           may
           be
           saved
           ,
           and
           yet
           no
           visible
           Disciples
           according
           to
           the
           meaning
           of
           Christ
           Matth.
           28
           19.
           
           But
           sith
           he
           hath
           put
           this
           off
           to
           another
           time
           I
           shall
           take
           a
           little
           breathing
           from
           Mr.
           B.
           and
           set
           him
           aside
           a
           little
           while
           till
           I
           have
           heard
           what
           his
           seniors
           say
           further
           for
           their
           baby-baptism
           .
        
      
       
         
           
             SECT
             .
             XVI
          
           .
        
         
           
             Dr.
             Featley
             and
             Mr.
             Stephens
             arguings
             from
             John
             3.
             5.
             for
             Infant-baptism
             are
             answer●d
             ,
             and
             Baptism
             shewed
             not
             be
             a
             cause
             of
             Regeneration
             ,
             and
             Mr.
             Cranfords
             words
             considered
             .
          
        
         
           THere
           are
           some
           other
           Texts
           brough●
           to
           prove
           an
           institution
           of
           infant-baptism
           out
           of
           the
           New
           Testament
           which
           I
           shall
           take
           in
           though
           the
           Assembly
           and
           the
           chiefest
           I
           have
           to
           do
           with
           in
           this
           controversie
           do
           omit
           them
           .
           The
           Ancients
           were
           wont
           to
           allege
           Joh.
           3.
           5.
           to
           prove
           infants
           are
           to
           be
           baptized
           after
           Christs
           appointment
           ,
           or
           rather
           the
           reasonableness
           and
           necessity
           of
           the
           Churches
           appointment
           .
           Augustine
           in
           his
           writings
           often
           joyns
           Rom.
           5.
           12
           ,
           and
           John
           3.
           5.
           
           as
           the
           reason
           of
           infant
           baptism
           
             Lumb
             .
             Sent.
          
           4.
           
           Dist.
           3.
           allegeth
           some
           as
           making
           the
           institution
           of
           baptism
           to
           be
           John
           3.
           5.
           
           The
           Papists
           commonly
           allege
           John
           3.
           5.
           for
           the
           necessity
           of
           infant-baptism
           ,
           
             Becan
             .
             Manual
             .
             l.
          
           4.
           c.
           2.
           
           
             Mandatum
             habemus
             ,
             Joan.
          
           3.
           5.
           
           They
           are
           refuted
           by
           the
           Protestants
           ,
           as
           
             Chamier
             tom
          
           .
           4.
           l.
           5.
           
             de
             bapt
             .
             c.
          
           9.
           yet
           
             Vossius
             thes
             .
             Th.
             de
             paedobapt
             .
             thes
             .
          
           7.
           brings
           it
           ,
           to
           which
           being
           in
           Latin
           I
           have
           answered
           in
           Latin
           in
           my
           
             Refutation
             of
             Dr.
          
           Savage
           
             his
             supposition
          
           ,
           though
           contrary
           to
           my
           expectation
           not
           yet
           printed
           ,
           Dr.
           Featley
           in
           his
           
             Dipper
             dipt
             ,
             p.
          
           10.
           43.
           makes
           it
           one
           of
           his
           prime
           arguments
           for
           infant-baptism
           ,
           p.
           10.
           he
           thus
           argues
           .
           
             If
             none
             can
             enter
             into
             the
             Kingdom
             of
             God
             but
             those
             that
             are
             born
             of
             Water
             and
             the
             Spirit
             ;
             that
             is
             ,
             those
             that
             are
             baptized
             with
             Water
             and
             regenerated
             by
             the
             Spirit
             ,
             then
             there
             is
             a
             necessity
             of
             baptizing
             children
             ,
             or
             else
             they
             cannot
             enter
             into
             the
             Kingdom
             of
             God
             ,
             (
             that
             is
             ordinarily
             )
             for
             we
             must
             not
             tie
             God
             to
             outward
             means
             .
             But
             the
             former
             is
             true
             .
          
           Ergo
           ,
           
             the
             latter
          
           .
           And
           pag.
           43.
           
             none
             ought
             to
             exclude
             the
             children
             of
             the
             faithfull
             out
             of
             the
             Kingdom
             of
             Heaven
             .
             But
             by
             denying
             them
             baptism
             (
             as
             much
             as
             in
             us
             lieth
             )
             we
             exclude
             them
             out
             of
             the
             Kingdom
             of
             Heaven
             ▪
             For
             as
             Christ
             affirmed
             to
          
           Nicodemus
           ,
           
             and
             confirmed
             it
             with
             a
             double
             oath
             or
             most
             vehement
             asseveration
             ,
             Amen
             ,
             Amen
             ;
             or
             verily
             ,
             verily
             (
             I
             say
             unto
             thee
             )
             except
             a
             man
             he
             born
             of
             Water
             and
             the
             Spirit
             he
             cannot
             enter
             into
             the
             Kingdom
             of
             Heaven
             ,
          
           Ergo
           ,
           
             we
             ought
             not
             to
             deny
             them
             baptism
             .
          
        
         
           Answ.
           This
           arguing
           is
           the
           same
           in
           effect
           notwithstanding
           the
           Doctors
           mincing
           it
           (
           which
           is
           but
           a
           little
           )
           with
           that
           which
           the
           Papists
           bring
           for
           their
           horrid
           tenet
           of
           Exclusion
           out
           of
           the
           Kingdom
           of
           Heaven
           of
           infants
           dying
           unbaptized
           .
           For
           he
           holds
           that
           there
           is
           a
           necessity
           of
           baptizing
           children
           or
           else
           they
           cannot
           enter
           into
           the
           Kingdom
           of
           God
           ordinarily
           .
           In
           which
           assertion
           he
           denies
           any
           infants
           enterance
           into
           the
           kingdom
           of
           God
           ordinarily
           without
           water-baptism
           .
           And
           no
           more
           is
           said
           as
           I
           conceive
           by
           the
           more
           moderate
           Papists
           ,
           such
           as
           
             Biel
             ,
             Cajetan
             ,
             Gerson
          
           ,
           cited
           by
           
             Perkins
             in
             his
             preparative
             to
             the
             demonstration
             of
             the
             probleme
             .
          
           But
           no
           marvail
           the
           Doctor
           ;
           who
           was
           addicted
           to
           the
           Common
           Prayer
           Book
           ,
           concurred
           thus
           far
           with
           the
           Papists
           :
           For
           in
           it
           the
           Doctrine
           of
           Augustin
           ,
           and
           others
           is
           retained
           ,
           of
           asserting
           the
           necessity
           of
           infant-baptism
           because
           of
           original
           sin
           and
           Christs
           words
           ,
           Ioh.
           3.
           5.
           
           as
           appears
           by
           the
           Preface
           appointed
           to
           be
           used
           before
           the
           solemnity
           of
           Baptism
           .
           But
           Protestant
           Divines
           do
           generally
           refute
           this
           opinion
           ,
           as
           
             e.
             g.
             Chamier
             Panstr
             .
             Cath.
             tom
             .
          
           4.
           l.
           5.
           
             de
             Bapt.
             c.
          
           8.
           &c.
           teaching
           that
           infants
           of
           believers
           are
           ordinarily
           holy
           ,
           and
           admitted
           into
           the
           Kingdom
           of
           Heaven
           ,
           though
           dying
           unbaptized
           ?
           But
           to
           answer
           his
           Arguments
           ,
           1.
           it
           's
           known
           that
           
             Calvin
             ,
             Piscator
          
           ,
           and
           many
           more
           do
           take
           [
           water
           ]
           metaphorically
           ,
           and
           the
           conjunction
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           ]
           to
           be
           exegetical
           not
           coupling
           differing
           things
           ,
           but
           expounding
           what
           is
           meant
           by
           [
           water
           ]
           as
           if
           he
           had
           said
           ,
           
             that
             water
             which
             is
             the
             Spirit
             ,
          
           as
           when
           it
           is
           said
           Mat.
           3.
           11.
           
           
             He
             shall
             baptize
             with
             you
             the
             Holy
             Ghost
             and
             with
             fire
             ,
          
           that
           is
           ,
           with
           the
           Holy
           Ghost
           ,
           which
           is
           as
           fire
           .
           And
           this
           they
           conceive
           as
           necessary
           ,
           that
           the
           speech
           of
           Christ
           may
           be
           verified
           .
           For
           simply
           understood
           it
           is
           false
           ,
           sith
           the
           Thief
           on
           the
           Cross
           ,
           sundry
           Martyrs
           and
           others
           have
           entered
           into
           the
           Kingdom
           of
           Heaven
           unbaptized
           .
           And
           this
           Exposition
           
             Chamier
             Panstrat
             .
             Cath.
             tom
          
           .
           4.
           lib.
           5.
           cap.
           9.
           hath
           taken
           upon
           him
           to
           maintain
           against
           the
           opposites
           to
           it
           ,
           and
           if
           true
           the
           objection
           of
           Dr.
           Featley
           fals
           ,
           which
           rests
           on
           this
           ,
           that
           there
           a
           necessity
           of
           water-baptism
           is
           imposed
           on
           all
           that
           shall
           enter
           into
           the
           Kingdom
           of
           God.
           Nevertheless
           I
           confess
           my self
           unsatisfied
           in
           this
           Exposition
           .
           1
           ▪
           Because
           I
           do
           not
           think
           that
           Matth.
           3.
           11.
           by
           [
           fire
           ]
           is
           meant
           the
           Holy
           Ghost
           as
           being
           like
           fire
           in
           his
           operation
           on
           every
           sanctified
           person
           :
           but
           that
           the
           words
           are
           an
           express
           prophesie
           of
           what
           Christ
           also
           foretold
           ,
           Acts
           1.
           5.
           and
           was
           accomplished
           at
           Pentecost
           ,
           Acts
           2.
           3.
           
             when
             the
             Holy
             Ghost
             filled
             them
             ,
             and
             fiery
             cloven
             tongues
             sate
             upon
             each
             of
             them
             .
          
           2.
           
           Because
           if
           it
           were
           parallel
           to
           that
           place
           ,
           and
           [
           water
           ]
           were
           used
           metaphorically
           ,
           (
           as
           is
           said
           by
           them
           )
           and
           exegetically
           added
           [
           water
           ]
           should
           be
           after
           ,
           and
           [
           spirit
           ]
           before
           ,
           as
           Matth.
           3.
           11.
           
           [
           spirit
           ]
           is
           first
           ,
           and
           [
           fire
           ]
           after
           ,
           and
           after
           the
           usual
           manner
           of
           speaking
           ,
           it
           should
           run
           thus
           ,
           except
           a
           man
           be
           born
           of
           the
           spirit
           and
           water
           ,
           if
           it
           were
           to
           be
           expounded
           of
           the
           spirit
           which
           is
           as
           water
           .
           Dr.
           
             Homes
             animadv
          
           .
           on
           my
           
             Exercit
             :
             pag.
          
           30.
           allegeth
           Bullinger
           ,
           saying
           ,
           
             Omnes
             penè
             de
             baptismo
             ,
             Ioh.
          
           3.
           5.
           interpretantur
           ,
           to
           which
           he
           adjoyns
           Bullingers
           ,
           and
           his
           own
           consent
           .
           ▪
           For
           these
           reasons
           I
           am
           much
           inclined
           to
           expound
           it
           of
           the
           Element
           of
           Water
           .
           Yet
           ,
           2.
           am
           very
           apt
           to
           conceive
           ,
           that
           forasmuch
           as
           Mr.
           
             Selden
             de
             jurenat
             .
             &
             Gent.
             juxta
             discipl
             .
             Heb.
             lib.
          
           2.
           cap.
           4.
           tels
           us
           that
           when
           the
           Iews
           did
           initiate
           Proselytes
           by
           
           baptizing
           them
           with
           water
           ,
           they
           called
           it
           Regenerating
           ,
           and
           that
           Christ
           ,
           when
           he
           taunts
           Nicodemus
           with
           dulness
           in
           being
           a
           Master
           in
           Israel
           ,
           and
           yet
           not
           knowing
           of
           Regeneration
           ,
           but
           by
           imagining
           a
           natural
           New-birth
           ,
           when
           Regeneration
           was
           frequent
           in
           baptizing
           Proselytes
           among
           the
           Iews
           ,
           insomuch
           that
           by
           it
           they
           taught
           a
           person
           lost
           his
           natural
           relations
           of
           kinred
           as
           he
           shews
           ,
           lib.
           5.
           c.
           18.
           and
           hath
           these
           words
           in
           the
           place
           above
           cited
           ,
           [
           
             tamet
             si
             de
             eâ
             quae
             spiritu
             fit
             non
             solùm
             aquâ
             loqueretur
             Christus
          
           ]
           our
           Saviour
           meant
           baptism
           of
           water
           ,
           not
           according
           to
           his
           Apostles
           practice
           ,
           but
           the
           Iews
           ,
           and
           that
           the
           sense
           is
           this
           ,
           Except
           a
           man
           be
           born
           of
           water
           ,
           and
           of
           the
           spirit
           ,
           that
           is
           ,
           Except
           a
           man
           be
           not
           onely
           born
           again
           by
           water
           ,
           as
           ye
           Pharisees
           regenerate
           ,
           when
           ye
           make
           Proselytes
           ,
           but
           also
           by
           the
           spirit
           ,
           as
           I
           do
           beget
           again
           he
           cannot
           enter
           into
           the
           Kingdom
           of
           God
           ,
           although
           he
           may
           enter
           into
           the
           Common-wealth
           or
           policy
           of
           Israel
           :
           which
           sense
           nevertheless
           doth
           not
           assert
           a
           necessity
           of
           their
           water-regeneration
           ,
           but
           onely
           of
           Christs
           spiritual
           regeneration
           ,
           and
           the
           insufficiency
           of
           the
           other
           by
           it self
           ,
           which
           is
           so
           much
           the
           more
           probable
           ,
           because
           I
           finde
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           used
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           and
           for
           
             but
             ,
             Motth
          
           .
           11.
           19.
           
           &
           12.
           39.
           
           Acts
           10.
           28.
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Acts
           26.
           29.
           seems
           to
           answer
           to
           [
           not
           onely
           but
           also
           ]
           yet
           because
           I
           finde
           not
           a
           place
           every
           way
           parallel
           ,
           I
           onely
           propound
           it
           to
           be
           examined
           .
           But
           3.
           it
           being
           granted
           that
           it
           is
           meant
           of
           Christs
           water-baptism
           ,
           yet
           Papists
           themselves
           make
           not
           such
           a
           necessity
           of
           it
           as
           is
           without
           limitation
           and
           exception
           ,
           and
           therefore
           they
           put
           in
           some
           one
           ,
           some
           another
           restriction
           ,
           which
           Chamier
           in
           the
           place
           alleged
           reduceth
           to
           four
           :
           1.
           
           
             Unless
             the
             person
             be
             baptized
             either
             with
             the
             baptism
             of
             water
             ,
             or
             some
             other
             thing
             instead
             of
             it
             ,
             as
             the
             baptism
             of
             bloud
             and
             spirit
             .
          
           2.
           
           
             If
             they
             may
             be
             baptized
             ,
             and
             they
             despise
             it
             .
          
           3.
           
           
             If
             they
             be
             not
             baptized
             with
             that
             Regeneration
             which
             is
             by
             water
             ,
             though
             it
             may
             be
             otherwise
             also
             .
          
           4.
           
           
             If
             they
             be
             neither
             baptized
             in
             deed
             nor
             desire
             .
          
           Why
           may
           not
           then
           this
           limitation
           be
           added
           ,
           
             Except
             a
             man
             be
             born
             again
             of
             water
             ,
          
           that
           is
           ,
           except
           such
           a
           person
           of
           whom
           baptism
           is
           required
           ,
           according
           to
           my
           institution
           ,
           be
           born
           of
           water
           ,
           when
           he
           may
           have
           it
           ,
           and
           it
           s
           cleared
           to
           him
           to
           be
           his
           duty
           ,
           he
           cannot
           enter
           into
           the
           Kingdom
           of
           God.
           And
           indeed
           this
           and
           such
           like
           speeches
           Mark
           16.
           16.
           
           Iohn
           3.
           18
           ,
           ●6
           ,
           &c.
           that
           require
           faith
           as
           well
           as
           baptism
           ,
           are
           to
           be
           understood
           of
           persons
           to
           whom
           the
           Gospel
           
           is
           preached
           ,
           and
           do
           or
           may
           hear
           it
           ,
           and
           speak
           not
           of
           infants
           ,
           whom
           we
           finde
           not
           that
           God
           enters
           into
           the
           Kingdom
           of
           Heaven
           any
           other
           way
           than
           by
           his
           invisible
           election
           and
           operation
           of
           his
           Spirit
           .
           And
           it
           is
           observable
           ,
           that
           whereas
           Iohn
           3.
           5.
           our
           Saviour
           joyns
           
             water
             and
             spirit
          
           as
           means
           of
           Regeneration
           ,
           yet
           v.
           6.
           he
           names
           onely
           the
           spirit
           ,
           omitting
           water
           ;
           whence
           may
           be
           gathered
           ,
           that
           water
           is
           not
           of
           such
           universal
           unrestrained
           necessity
           ,
           that
           in
           no
           case
           a
           person
           is
           not
           born
           again
           without
           it
           ,
           nor
           admissible
           into
           the
           Kingdom
           of
           God
           ,
           yet
           such
           as
           is
           necessary
           ordinarily
           to
           those
           to
           whom
           the
           Gospel
           is
           preached
           ,
           and
           their
           duty
           made
           known
           .
           Whence
           in
           answer
           to
           the
           Doctors
           argument
           I
           say
           ,
           that
           his
           speeches
           are
           to
           be
           thus
           limited
           at
           least
           ,
           
             none
             can
             enter
             into
             the
             Kingdom
             of
             God
             ordinarily
             without
             baptism
             ,
          
           to
           wit
           ,
           of
           those
           to
           whom
           the
           Gospel
           is
           preached
           ,
           their
           duty
           made
           known
           ,
           and
           Baptism
           may
           be
           had
           ;
           and
           to
           his
           later
           Argument
           I
           answer
           ,
           by
           denying
           that
           children
           are
           excluded
           out
           of
           the
           Kingdom
           of
           Heaven
           by
           denying
           them
           Baptism
           ,
           sith
           those
           unbaptized
           persons
           onely
           are
           excluded
           who
           are
           appointed
           to
           be
           baptized
           ,
           to
           whom
           the
           Gospel
           is
           preached
           ,
           the
           duty
           of
           Baptism
           made
           known
           ,
           and
           they
           may
           have
           it
           administred
           to
           them
           ,
           which
           cannot
           be
           said
           of
           infants
           .
        
         
           Mr.
           
             Nathaniel
             Stephens
          
           in
           his
           Book
           intituled
           ,
           
             A
             Precept
             for
             the
             Baptism
             of
             Infants
             out
             of
             the
             New
             Testament
             ,
          
           having
           premised
           some
           thing
           about
           the
           Text
           ,
           Iohn
           3.
           5.
           pag.
           18
           ,
           19
           ,
           20
           ,
           21
           ,
           22.
           about
           
             the
             necessity
             of
             baptism
             of
             water
             ,
             and
             the
             efficacy
             of
             it
             ,
          
           in
           which
           many
           things
           are
           meerly
           dictated
           ,
           and
           very
           slightly
           handled
           ,
           he
           would
           infer
           pag.
           23
           ,
           &c.
           a
           Precept
           for
           infant-baptism
           from
           Iohn
           3.
           5.
           because
           
             infants
             are
             guilty
             of
             original
             sin
             ,
             where
             the
             disease
             is
             there
             is
             need
             of
             the
             remedy
             ,
             when
             Christ
             doth
             press
             a
             necessity
             of
             washing
             both
             by
             water
             and
             the
             spirit
             ,
             he
             doth
             not
             this
             so
             immediately
             in
             reference
             to
             actual
             sin
             ,
             as
             in
             reference
             to
             birth-sin
             ,
             and
             to
             the
             natural
             pollution
             in
             which
             infants
             are
             born
             .
          
           The
           same
           is
           the
           plea
           of
           Mr.
           
             Thomas
             Fuller
          
           in
           his
           
             Infants
             Advocate
             ,
             c.
          
           13.
           
        
         
           Answ.
           That
           either
           baptism
           of
           water
           or
           Circumcision
           are
           made
           the
           remedy
           of
           original
           sin
           is
           more
           than
           I
           finde
           in
           Scripture
           ,
           though
           it
           go
           as
           currant
           among
           many
           of
           former
           and
           later
           times
           .
           It
           is
           true
           our
           Lord
           Christ
           saith
           ,
           
             Except
             a
             man
             be
             born
             of
             Water
             and
             of
             the
             Spirit
             he
             cannot
             enter
             into
             the
             Kingdom
             of
             God
             ,
             John
          
           
           3.
           5.
           and
           he
           assigns
           this
           as
           a
           reason
           thereof
           ,
           v.
           6.
           
           
             That
             which
             is
             born
             of
             the
             flesh
             is
             flesh
             ,
          
           but
           that
           either
           thereby
           he
           intended
           to
           make
           baptism
           as
           the
           remedy
           of
           sin
           ,
           or
           of
           original
           sin
           rather
           than
           actual
           is
           more
           than
           appears
           ,
           For
           though
           our
           Lord
           Christ
           v.
           5.
           make
           regeneration
           to
           be
           by
           Water
           and
           Spirit
           yet
           I
           conceive
           regeneration
           is
           by
           the
           Spirit
           onely
           as
           the
           cause
           ,
           by
           baptism
           of
           water
           onely
           as
           the
           sign
           ,
           whereby
           the
           person
           baptized
           testifies
           that
           he
           is
           born
           again
           by
           the
           Spirit
           .
           Now
           a
           remedy
           is
           a
           cause
           and
           not
           a
           sign
           onely
           :
           no
           man
           calls
           that
           which
           is
           onely
           a
           sign
           of
           cure
           a
           remedy
           ,
           but
           that
           which
           doth
           operate
           for
           healing
           .
           That
           baptism
           of
           water
           is
           not
           the
           cause
           of
           regeneration
           appears
           .
           1.
           
           Because
           v.
           6.
           our
           Saviour
           giving
           the
           reason
           of
           the
           necessity
           of
           regeneration
           and
           the
           effect
           of
           regeneration
           ,
           leaves
           ou●
           [
           water
           ]
           and
           mentions
           onely
           [
           
             the
             Spirit
          
           ]
           2.
           
           Because
           the
           person
           baptized
           is
           supposed
           to
           be
           born
           again
           ,
           to
           be
           a
           repenting
           and
           believing
           person
           afore
           he
           is
           baptized
           :
           But
           if
           baptism
           were
           the
           cause
           it
           should
           be
           before
           regeneration
           ,
           (
           for
           the
           cause
           is
           before
           the
           effect
           )
           and
           so
           men
           should
           be
           baptized
           afore
           they
           are
           believers
           ,
           or
           repenting
           persons
           ,
           which
           is
           absurd
           ,
           and
           contrary
           to
           the
           Scripture
           ,
           Mark
           16.
           16.
           
           Acts
           2.
           38.
           
           &c.
           and
           contrary
           to
           the
           order
           of
           Christ
           that
           persons
           should
           be
           made
           Disciples
           afore
           they
           were
           baptized
           Matth.
           28
           19.
           3.
           
           Because
           it
           is
           altogether
           inexplicable
           how
           the
           use
           of
           water
           can
           be
           a
           cause
           either
           principal
           or
           instrumental
           to
           work
           a
           new
           birth
           or
           inward
           change
           on
           the
           soul
           ;
           If
           it
           be
           sayd
           ,
           that
           it
           is
           by
           virtue
           of
           Gods
           promise
           ,
           it
           is
           meet
           that
           promise
           should
           be
           shewed
           ,
           that
           at
           ,
           by
           or
           upon
           the
           use
           of
           baptism
           ,
           God
           hath
           promised
           to
           regenerate
           persons
           .
           That
           it
           is
           a
           sign
           of
           regeneration
           will
           not
           be
           I
           suppose
           denyed
           ;
           for
           it
           is
           made
           the
           sign
           of
           repentance
           (
           which
           is
           all
           one
           with
           regeneration
           )
           and
           therefore
           called
           
             the
             baptism
             of
             repentance
             Acts
          
           19.
           4.
           because
           as
           Beza
           on
           v.
           3.
           baptism
           was
           
             symbolum
             resipiscentiae
             ,
             the
             token
             of
             repentance
             .
          
           And
           so
           in
           like
           manner
           it
           was
           the
           sign
           of
           faith
           ,
           and
           therefore
           the
           Apostle
           Gal.
           3.
           27.
           saith
           ,
           
             That
             as
             many
             as
             were
             baptized
             into
             Christ
             had
             put
             on
             Christ
             ,
          
           that
           is
           ,
           had
           by
           the
           sign
           of
           baptism
           testified
           their
           putting
           on
           Christ
           by
           faith
           .
           And
           in
           this
           sense
           it
           is
           termed
           
             the
             washing
             of
             regeneration
          
           (
           if
           baptism
           be
           meant
           by
           it
           )
           Tit.
           3.
           5.
           because
           by
           that
           washing
           the
           person
           baptized
           testifies
           his
           regeneration
           .
           And
           Rom.
           6.
           4.
           
           
             We
             are
             buried
             with
             him
             by
             baptism
             into
             death
             ,
          
           that
           is
           ,
           we
           by
           being
           under
           water
           
           testifie
           our
           dying
           to
           sin
           conformably
           to
           Christs
           death
           and
           burial
           .
           And
           in
           this
           sense
           Paul
           is
           bid
           Acts
           22.
           16.
           
             to
             wash
             away
             his
             sins
          
           ,
           that
           is
           ,
           by
           baptism
           to
           testifie
           his
           purging
           from
           his
           sins
           .
           And
           so
           Christ
           is
           said
           
             to
             sanctifie
             and
             cleanse
             his
             Church
             with
             washing
             of
             water
             ,
             Ephes.
          
           5.
           26.
           that
           is
           ,
           as
           
             Beza
             Annot
             ,
             in
             locum
             ,
             as
             representing
             what
             he
             entirely
             doth
             effect
             within
             .
          
           Mr.
           
             Iames
             Cranford
          
           in
           his
           Epistle
           to
           Mr.
           
             Thomas
             Bedford
          
           printed
           at
           the
           end
           of
           the
           
             Friendly
             Accommodation
          
           between
           Mr.
           Bedford
           and
           Mr.
           Baxter
           ,
           saith
           ,
           that
           
             he
             conceives
             the
             ground
             of
             Anabaptism
             to
             have
             been
             the
             erroneous
             Doctrine
          
           de
           nudis
           signis
           ,
           
             in
             which
             he
             is
             more
             confirmed
             by
             what
             I
             answered
             once
             to
             an
             Argument
             drawn
             by
             him
             from
             Ephes.
          
           5.
           
             from
             the
             efficacy
             of
             baptism
             to
             inforce
             the
             baptizing
             of
             infants
             ,
             that
             if
             that
             Tenent
             could
             be
             clearly
             proved
             ,
             I
             would
             no
             longer
             oppose
             that
             practice
             .
          
           Concerning
           which
           I
           say
           ,
           I
           remember
           not
           all
           that
           passed
           from
           me
           in
           the
           Dispute
           he
           mentions
           ,
           I
           did
           think
           that
           which
           I
           put
           down
           in
           my
           
             Exerci●
             ▪
             sect
          
           .
           11.
           had
           been
           his
           Argument
           .
           But
           this
           I
           still
           say
           ,
           that
           could
           it
           be
           clearly
           proved
           that
           Christ
           ever
           appointed
           baptism
           of
           water
           taken
           severedly
           from
           the
           preaching
           of
           the
           Word
           to
           be
           the
           cause
           of
           Regeneration
           ,
           or
           that
           God
           had
           assured
           that
           by
           outward
           baptism
           with
           water
           he
           would
           confer
           regenerating
           grace
           to
           an
           infant
           ,
           I
           should
           not
           oppose
           the
           practice
           of
           Paedobaptism
           .
           What
           Mr.
           Bedford
           hath
           produced
           for
           the
           efficacy
           of
           baptism
           ,
           hath
           been
           answered
           by
           Mr.
           Baxter
           in
           his
           Appendix
           to
           his
           
             Plain
             Scripture
             ,
             &c.
          
           
           Nor
           doth
           it
           appear
           to
           me
           that
           Mr.
           B.
           is
           of
           his
           minde
           ,
           notwithstanding
           what
           Letters
           have
           past
           between
           them
           now
           printed
           ,
           and
           the
           syncretism
           yielded
           to
           in
           the
           printing
           of
           the
           
             Friendly
             Accommodation
          
           ,
           and
           leaving
           out
           the
           Appendix
           .
           Dr.
           Burges
           his
           Treatise
           of
           
             Baptismal
             Regeneration
          
           ,
           hath
           been
           freely
           censured
           by
           many
           .
           Dr.
           
             Ieremiah
             Taylour
          
           in
           his
           
             Discourse
             of
             baptism
          
           hath
           like
           an
           Orator
           rather
           than
           a
           Disputant
           pleaded
           for
           infant-baptism
           from
           the
           efficacy
           of
           baptism
           ,
           more
           from
           speeches
           of
           the
           Fathers
           than
           from
           the
           Scripture
           .
           Sure
           I
           am
           ,
           baptism
           was
           appointed
           by
           Christ
           ,
           and
           used
           in
           the
           examples
           of
           the
           Scripture
           ,
           as
           a
           testimony
           of
           Repentance
           ,
           of
           faith
           in
           Christ
           ,
           no
           cause
           of
           either
           .
           And
           therefore
           I
           deny
           
             baptism
             to
             be
             the
             remedy
             of
             original
             sin
             ,
             or
             the
             cause
             of
             Regeneration
             ,
             or
             that
             Christ
             intended
             to
             assign
             the
             use
             to
             baptism
             to
             heal
             original
             sin
             ,
             or
             to
             testifie
             the
             freedom
             from
             it
             without
             actual
             .
          
           These
           things
           have
           been
           delivered
           by
           
           Augustine
           ,
           and
           taught
           by
           the
           Romanists
           and
           Lutherans
           ,
           but
           by
           many
           other
           Protestants
           disclaimed
           and
           refuted
           ;
           and
           therefore
           Mr.
           Stephens
           ,
           Mr.
           Cranford
           ,
           Mr.
           
             Bedford
             ,
             &c.
          
           in
           using
           this
           Argument
           do
           but
           symbolize
           with
           the
           Papists
           ,
           and
           revive
           what
           many
           Protestants
           of
           best
           note
           have
           exploded
           .
        
      
       
         
           
             SECT
             .
             XVII
          
           ,
        
         
           
             The
             31.
             
             Chapter
             of
             Mr.
             
               Bs.
               Plain
               Scripture
               Proof
            
             ,
             &c.
             is
             answered
             ,
             and
             Mark
             10.
             13
             ,
             14
             ,
             15
             ,
             16.
             is
             shewed
             to
             make
             nothing
             for
             infants
             visible
             Church-membership
             and
             baptism
             ,
             and
             his
             description
             of
             visible
             Church-membership
             is
             considered
             ,
             and
             his
             Argument
             from
             Deut.
             29.
             shewed
             to
             be
             insufficient
             .
          
        
         
           THere
           are
           yet
           some
           other
           Texts
           which
           are
           brought
           by
           Paedobaptists
           out
           of
           the
           New
           Testament
           ,
           for
           an
           institution
           and
           practice
           of
           infant-baptism
           .
           Mr.
           
             B.
             Plain
             Scripture
             Proof
             of
             infant-baptism
             ,
             part
             .
          
           1.
           cap.
           31.
           brings
           Mark
           9.
           36
           ,
           37.
           to
           prove
           that
           ,
           
             Christ
             hath
             expresly
             assured
             us
             that
             he
             hath
             not
             repealed
             the
             privilege
             of
             infants
             visible
             Church-membership
             ,
          
           and
           upon
           it
           fals
           to
           his
           Rhetorick
           ,
           and
           tels
           us
           
             of
             his
             boldness
             in
             adventuring
             on
             this
             rule
             .
          
           All
           which
           I
           judg
           frivolous
           ;
           nor
           needs
           it
           any
           further
           answer
           ,
           there
           being
           no
           new
           Argument
           ,
           and
           what
           he
           before
           spake
           of
           that
           Scripture
           is
           answered
           before
           Sect.
           15.
           where
           it
           is
           shewed
           that
           Mark
           9.
           37.
           by
           [
           
             little
             childe
          
           ]
           is
           not
           meant
           one
           that
           is
           so
           in
           respect
           of
           age
           ,
           but
           in
           respect
           of
           quality
           ,
           and
           that
           
             the
             receiving
          
           is
           not
           meant
           of
           baptism
           ,
           but
           entertainment
           in
           receiving
           the
           Doctrine
           brought
           ,
           and
           shewing
           kindness
           to
           their
           persons
           .
        
         
           But
           he
           adds
           ,
           
             And
             it
             is
             not
             once
             but
             oft
             that
             he
             hath
             thus
             manifested
             his
             will
             :
             in
             the
             very
             next
             Chapter
             he
             doth
             it
             more
             fully
             yet
             ,
             Mark
             10.
             14
             ,
             15
             ,
             16.
             
          
           And
           they
           brought
           young
           children
           to
           him
           that
           he
           should
           touch
           them
           ;
           and
           his
           Disciples
           rebuked
           those
           that
           brought
           them
           :
           but
           when
           Jesus
           saw
           it
           ,
           he
           was
           much
           displeased
           ,
           and
           said
           to
           them
           ,
           Suffer
           ye
           little
           children
           to
           come
           unto
           me
           ,
           and
           forbid
           them
           not
           ,
           for
           of
           such
           is
           the
           Kingdom
           of
           God.
           Verily
           I
           say
           unto
           you
           ,
           whosoever
           shall
           not
           receive
           the
           Kingdom
           of
           God
           as
           a
           little
           childe
           he
           shall
           not
           enter
           therein
           :
           and
           he
           took
           them
           up
           in
           his
           arms
           ,
           
           put
           his
           hands
           on
           them
           ,
           and
           blessed
           them
           .
           And
           is
           not
           here
           enough
           to
           satisfie
           us
           yet
           ,
           that
           he
           doth
           not
           cast
           all
           infants
           in
           the
           world
           out
           of
           his
           visible
           Kingdom
           or
           Church
           ?
           but
           that
           it
           is
           his
           will
           they
           should
           be
           admitted
           ?
           Will
           any
           say
           that
           it
           was
           not
           infants
           in
           the
           former
           Text
           and
           this
           that
           Christ
           speaks
           of
           ?
           Did
           he
           take
           any
           but
           infants
           into
           his
           arms
           ?
           Was
           it
           not
           plainly
           them
           that
           he
           did
           bid
           them
           receive
           (
           in
           the
           former
           Chapter
           )
           and
           was
           it
           not
           them
           that
           he
           would
           not
           have
           to
           be
           kept
           from
           him
           ?
           And
           was
           it
           not
           them
           that
           he
           bid
           should
           be
           suffered
           to
           come
           (
           that
           is
           to
           be
           brought
           )
           and
           was
           it
           not
           them
           that
           he
           blessed
           ?
        
         
           Answ.
           Mr.
           M.
           in
           his
           Sermon
           had
           alleged
           this
           Tex
           to
           prove
           ,
           that
           
             the
             infants
             of
             believers
             even
             while
             they
             are
             infants
             do
             receive
             the
             inward
             grace
             as
             well
             as
             grown
             men
             .
          
           I
           answered
           ,
           1.
           
           It
           is
           doubtfull
           whether
           those
           little
           children
           Mark
           10.
           14.
           were
           infants
           .
           2.
           
           Whether
           it
           be
           said
           of
           them
           ,
           
             Is
             the
             Kingdom
             of
             Heaven
          
           .
           3.
           
           Whether
           they
           were
           believers
           infants
           .
           4.
           
           Whether
           the
           Kingdom
           of
           Heaven
           be
           said
           to
           be
           of
           them
           in
           their
           present
           estate
           or
           their
           future
           .
           5.
           
           The
           reason
           why
           
             of
             them
             is
             the
             Kingdom
             of
             Heaven
          
           may
           be
           referred
           to
           Christs
           blessing
           ,
           not
           to
           their
           Parents
           faith
           6.
           
           That
           Christs
           action
           in
           this
           was
           proper
           to
           him
           ,
           as
           the
           great
           Prophet
           ,
           and
           extraordinary
           ,
           and
           therefore
           not
           fit
           to
           make
           a
           constant
           rule
           for
           an
           ordinance
           ,
           and
           if
           it
           be
           to
           that
           use
           it
           is
           more
           apposite
           to
           establish
           confirmation
           than
           baptism
           ,
           sith
           Christ
           did
           neither
           baptize
           ,
           nor
           appoint
           them
           to
           be
           baptized
           ,
           though
           he
           said
           
             of
             them
             is
             the
             Kingdom
             of
             Heaven
             .
          
           In
           all
           likelihood
           ,
           if
           infant-baptism
           had
           been
           according
           to
           Christs
           minde
           he
           would
           have
           taken
           this
           occasion
           to
           appoint
           it
           ,
           which
           he
           not
           doing
           ,
           it
           is
           very
           probable
           that
           he
           would
           not
           have
           it
           done
           .
        
         
           To
           all
           which
           Mr.
           M.
           in
           his
           
             Defence
             pag.
          
           221
           ,
           222.
           replied
           onely
           this
           ,
           
             that
             they
             were
             dictates
             and
             brought
             in
             to
             little
             purpose
             ,
          
           whereas
           there
           is
           nothing
           sayd
           by
           me
           without
           reason
           and
           some
           proof
           ,
           and
           yet
           I
           being
           a
           respondent
           it
           was
           more
           than
           my
           business
           necessitated
           me
           to
           produce
           so
           much
           ,
           a
           denial
           being
           sufficient
           for
           the
           respondent
           .
           And
           whereas
           he
           saith
           I
           
             grant
             enough
             to
             serve
             his
             turn
             ,
             that
             the
             Kingdom
             of
             Heaven
             did
             belong
             to
             those
             infants
             and
             concludes
             that
             their
             infants
             in
             their
             infantile
             age
             are
             capable
             of
             inward
             grace
             ,
             and
             some
             of
             them
             actually
             partakers
             of
             it
             ,
             and
             this
             is
             enough
             for
             him
             ,
             and
             that
             more
             than
             this
             cannot
             be
             said
             of
             grown
          
           
           
             men
             who
             are
             visible
             professors
          
           .
           To
           it
           I
           say
           ,
           Though
           I
           should
           grant
           that
           the
           Kingdom
           of
           Heaven
           did
           belong
           to
           these
           infants
           ,
           yet
           it
           serves
           not
           his
           turn
           to
           prove
           thence
           that
           the
           infants
           of
           believers
           are
           visible
           Church-members
           ,
           and
           that
           believers
           infants
           have
           right
           to
           baptism
           ,
           except
           it
           be
           proved
           that
           their
           parents
           were
           believers
           ,
           that
           the
           Kingdom
           of
           Heaven
           for
           that
           reason
           did
           belong
           to
           them
           ,
           and
           in
           this
           thing
           was
           intended
           by
           Christ
           ,
           the
           establishing
           a
           settled
           rule
           for
           infants
           interest
           in
           the
           Church
           and
           baptism
           .
           Capacity
           of
           inward
           grace
           is
           not
           denied
           to
           infants
           ,
           no
           not
           to
           Turks
           infants
           :
           whether
           any
           of
           them
           be
           partakers
           actually
           of
           inward
           grace
           is
           not
           determined
           :
           nor
           is
           it
           true
           
             that
             no
             more
             can
             be
             sayd
             of
             grown
             men
             :
          
           for
           the
           making
           of
           visible
           profession
           may
           be
           said
           of
           grown
           m●n
           ,
           which
           cannot
           be
           said
           of
           infants
           .
        
         
           But
           Mr.
           B.
           is
           eager
           for
           infant-baptism
           as
           conclusible
           hence
           ,
           le
           ts
           see
           what
           he
           saies
           .
           First
           he
           begins
           with
           his
           Rhetorick
           ,
           which
           commonly
           supplies
           the
           want
           of
           proof
           .
           Then
           he
           heaps
           ●p
           seven
           or
           eight
           inte●rogations
           ,
           and
           takes
           all
           for
           granted
           which
           he
           demands
           .
           But
           to
           them
           I
           say
           .
        
         
           To
           the
           first
           ,
           1.
           
           I
           except
           against
           his
           expression
           which
           infinuates
           as
           if
           by
           denying
           that
           infants
           are
           visible
           Church-members
           they
           were
           cast
           out
           of
           Christs
           visible
           Church
           ,
           whereas
           it
           is
           one
           thing
           not
           to
           reckon
           them
           in
           and
           another
           to
           cast
           them
           out
           ,
           which
           is
           but
           once
           used
           in
           Scripture
           3
           Iohn
           10.
           and
           this
           phrase
           serves
           onely
           to
           provoke
           passion
           .
           2.
           
           It
           is
           so
           far
           from
           being
           true
           
             that
             there
             is
             enough
             in
             those
             Texts
             to
             satisfy
             that
             Christ
             would
             have
             infants
             admitted
             into
             his
             visible
             Church
             ,
          
           that
           it
           is
           rather
           true
           on
           the
           contrary
           that
           there
           is
           enough
           against
           it
           .
           To
           his
           other
           questions
           ,
           I
           answer
           .
           1.
           
           By
           denying
           that
           they
           were
           infants
           he
           would
           have
           received
           Mark
           9.
           37.
           2.
           whether
           they
           were
           infants
           he
           took
           in
           his
           arms
           ,
           whom
           he
           would
           not
           to
           be
           kept
           from
           him
           ,
           but
           suffered
           to
           come
           to
           him
           ,
           and
           whom
           he
           blessed
           ,
           it
           is
           uncertain
           .
           
             Piscator
             ,
             Estius
             ,
             &c.
          
           conceive
           they
           were
           young
           ones
           that
           could
           come
           of
           themselves
           being
           called
           .
           But
           be
           it
           granted
           they
           were
           infants
           ,
           le
           ts
           see
           what
           Mr.
           B.
           gathers
           thence
           .
        
         
           Hence
           ,
           saith
           he
           ,
           
             I
             argue
             thus
          
           .
           1.
           
           
             If
             Christ
             would
             have
             us
             receive
             infants
             in
             his
             name
             ,
             then
             we
             must
             receive
             them
             as
             belonging
             to
             him
             and
             his
             Church
             .
             But
             he
             would
             have
             us
             to
             receive
             them
             in
             his
             name
             ▪
             therefore
             &c.
          
           2.
           
           
             If
             he
             that
             receiveth
             an
          
           
           
             infant
             in
             his
             name
             receiveth
             himself
             ,
             then
             some
             infants
             are
             to
             be
             received
             in
             his
             name
             ;
             and
             those
             that
             refuse
             them
             sin
             :
             But
             the
             former
             is
             true
             ,
             therefore
             the
             later
             .
          
        
         
           Answ.
           1.
           
           Both
           the
           conclusions
           might
           be
           granted
           and
           yet
           Mr.
           Bs.
           cause
           not
           gained
           ,
           the
           former
           ,
           because
           infants
           may
           belong
           to
           Christ
           and
           his
           Church
           ,
           to
           wit
           ,
           the
           invisible
           ,
           and
           yet
           it
           not
           be
           proved
           thence
           they
           are
           visible
           Church-members
           ;
           the
           later
           ,
           because
           they
           may
           be
           received
           in
           Christs
           name
           as
           by
           harbouring
           ,
           feeding
           them
           ,
           and
           yet
           not
           be
           admitted
           to
           baptism
           .
           2.
           
           The
           minor
           in
           both
           Syllogismes
           is
           false
           :
           For
           the
           Text
           Mark
           9.
           37.
           speaks
           not
           of
           infants
           in
           age
           to
           be
           received
           ,
           but
           of
           believers
           that
           are
           humble
           ,
           and
           low
           in
           condition
           as
           infants
           ,
           particularly
           of
           his
           Apostles
           .
        
         
           3.
           
           Saith
           Mr.
           
             B.
             if
             Christ
             was
             much
             displeased
             with
             those
             that
             kept
             particular
             infants
             from
             visible
             access
             to
             him
             ,
             then
             (
             though
             they
             could
             not
             keep
             them
             from
             his
             visible
             grace
             )
             I
             think
             he
             will
             be
             much
             more
             displeased
             with
             those
             that
             keep
             all
             the
             infants
             in
             the
             world
             from
             visible
             access
             to
             him
             in
             his
             Church
             now
             (
             though
             they
             cannot
             keep
             them
             from
             the
             invisible
             Church
             :
             )
             But
             the
             former
             is
             true
             :
             Therefore
             the
             later
             .
          
        
         
           Answ.
           The
           conclusion
           is
           granted
           .
           For
           what
           visible
           access
           to
           Christ
           in
           his
           Church
           now
           can
           be
           but
           by
           profession
           of
           faith
           I
           know
           not
           .
           If
           Mr.
           B.
           know
           of
           any
           that
           keep
           infants
           from
           professing
           faith
           let
           him
           threaten
           them
           ,
           and
           spare
           not
           .
           But
           that
           which
           he
           tels
           us
           that
           we
           keep
           infants
           from
           visible
           access
           to
           Christ
           ,
           because
           we
           baptize
           them
           not
           for
           want
           of
           profession
           of
           faith
           ,
           is
           but
           a
           squib
           that
           may
           affright
           women
           and
           children
           ,
           when
           intelligent
           persons
           laugh
           at
           it
           .
        
         
           4.
           
           Saith
           he
           ,
           
             If
             Christ
             command
             us
             to
             suffer
             them
             to
             come
             ,
             and
             not
             to
             forbid
             them
             ,
             then
             those
             sin
             against
             his
             express
             Command
             that
             will
             not
             suffer
             them
             to
             come
             but
             do
             forbid
             them
             ,
             (
             for
             it
             is
             a
             standing
             Command
             and
             speaks
             of
             infants
             ,
             and
             not
             of
             these
             individuals
             onely
             ;
             and
             there
             is
             now
             no
             other
             visible
             admittance
             to
             Christ
             but
             by
             admitting
             into
             his
             Church
             and
             to
             be
             his
             Disciples
             )
             But
             &c.
             therefore
             &c.
             
          
        
         
           Answ.
           The
           conclusion
           is
           granted
           without
           any
           detriment
           to
           our
           cause
           :
           we
           forbid
           not
           any
           to
           come
           to
           Christ.
           There
           's
           no
           coming
           to
           Christ
           no
           was
           those
           little
           children
           came
           ,
           that
           is
           ,
           to
           come
           to
           his
           person
           for
           blessing
           ,
           cure
           ,
           or
           teaching
           by
           himself
           in
           the
           flesh
           .
           There
           's
           
           no
           coming
           to
           Christ
           now
           but
           by
           hearing
           his
           word
           ,
           and
           believing
           in
           him
           ,
           as
           John
           6.
           35.
           is
           expressed
           .
           If
           any
           forbid
           infants
           to
           do
           so
           let
           him
           bear
           the
           blame
           .
           But
           we
           forbid
           infants
           to
           be
           baptized
           till
           they
           come
           to
           Christ
           ,
           that
           is
           ,
           till
           they
           believe
           ,
           and
           we
           are
           sure
           we
           have
           the
           Scripture
           for
           us
           ,
           Matth.
           28.
           19.
           
           Mark
           16.
           16.
           
           Acts
           8.
           37.
           
           Ephes.
           5.
           4.
           
           Gal.
           3.
           26
           ,
           27.
           
           A
           thing
           so
           known
           that
           all
           that
           heretofore
           baptized
           infants
           did
           take
           this
           as
           unquestionable
           ,
           that
           believers
           onely
           are
           to
           be
           baptized
           ,
           and
           therefore
           to
           justifie
           infant-baptism
           they
           run
           into
           wilde
           fancies
           ,
           as
           that
           they
           believe
           in
           the
           Church
           ,
           in
           their
           Parents
           ,
           in
           their
           sureties
           ,
           in
           their
           being
           baptized
           .
           But
           Mr.
           Bs.
           hold
           is
           in
           his
           Parenthesis
           ,
           against
           which
           I
           except
           ,
           1.
           that
           his
           speech
           of
           [
           
             admitting
             into
             his
             Church
             ,
             and
             to
             be
             his
             Disciples
          
           ]
           supposeth
           that
           a
           person
           is
           first
           admitted
           into
           Christs
           Church
           ,
           and
           then
           to
           be
           his
           Disciple
           ,
           whereas
           no
           man
           is
           rightly
           admitted
           into
           Christs
           Church
           ,
           who
           is
           not
           first
           a
           Disciple
           .
           2.
           
           That
           he
           saith
           ,
           
             This
             Luke
          
           18.
           16.
           
             is
             a
             standing
             Commandment
          
           .
           But
           this
           we
           must
           take
           on
           Mr.
           Bs.
           word
           ,
           there
           's
           nothing
           in
           the
           Text
           ,
           or
           in
           Mr.
           Bs.
           writing
           to
           prove
           it
           .
           Nor
           is
           it
           likely
           .
           For
           if
           so
           ,
           me
           thinks
           the
           Apostles
           and
           the
           Writers
           of
           the
           New
           Testament
           should
           not
           have
           been
           so
           negligent
           as
           neither
           to
           observe
           this
           command
           after
           this
           time
           ,
           nor
           to
           have
           recorded
           any
           act
           done
           by
           the
           Apostles
           according
           to
           that
           command
           .
           3.
           
           
             That
             Chists
             speech
             is
             of
             the
          
           species
           
             of
             infants
             ,
             and
             not
             of
             these
             individuals
             onely
             .
          
           1.
           
           Is
           said
           without
           proof
           ,
           yea
           it
           is
           more
           probable
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           as
           much
           as
           ,
           
             Suffer
             these
             little
             children
             to
             come
             to
             me
             ,
          
           and
           that
           because
           ,
           as
           Paedobaptists
           urge
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             of
             such
             is
             the
             Kingdom
             of
             Heaven
             ,
          
           (
           which
           is
           the
           reason
           of
           Christs
           injunction
           )
           is
           meant
           of
           those
           infants
           .
           2.
           
           Were
           it
           granted
           not
           to
           be
           meant
           of
           those
           individuals
           onely
           ,
           yet
           this
           is
           all
           that
           can
           be
           thence
           proved
           ,
           that
           if
           after
           that
           time
           other
           infants
           were
           brought
           to
           Christ
           in
           that
           manner
           to
           be
           touched
           by
           him
           ,
           they
           should
           be
           suffered
           .
           It
           may
           be
           granted
           ,
           that
           
             there
             is
             now
             no
             other
             visible
             admittance
             to
             Christ
             but
             by
             admitting
             into
             his
             Church
             .
          
           But
           this
           is
           enough
           to
           prove
           that
           there
           is
           now
           no
           such
           visible
           admittance
           to
           Christ
           as
           those
           Mark
           10.
           14
           had
           ,
           who
           were
           admitted
           to
           Christs
           person
           to
           be
           touched
           by
           him
           ,
           and
           not
           into
           his
           visible
           Church
           by
           baptism
           .
        
         
           5.
           
           Saith
           Mr.
           
             B.
             If
             of
             such
             be
             the
             Kingdom
             of
             God
             ,
             then
             of
             such
             is
             the
             visible
             Church
             :
             but
             the
             former
             is
             true
             .
             Therefore
             ,
             &c.
             
          
        
         
         
           Answ.
           The
           consequence
           is
           denied
           .
           Of
           infants
           in
           the
           mothers
           womb
           ,
           as
           
             Jacob
             ,
             John
             Baptist
             ,
             &c.
          
           is
           the
           Kingdom
           of
           God
           ,
           and
           yet
           the
           visible
           Church
           is
           not
           of
           such
           .
        
         
           But
           saith
           Mr.
           B.
           
           
             Here
             they
             have
             two
             cavils
             against
             the
             plain
             sense
             of
             the
             Text
             ,
             1.
             
             By
             [
             such
             ]
             is
             meant
             [
             such
             for
             doc●ble●ess
             and
             humility
             ]
             To
             which
             I
             answer
             ,
             1.
             
             Then
             it
             seems
             they
             are
             so
             docible
             and
             humble
             ,
             that
             the
             Kingdom
             belongs
             to
             them
             .
          
           For
           if
           it
           belong
           to
           others
           ,
           because
           they
           are
           such
           as
           them
           ,
           then
           it
           must
           needs
           belong
           to
           others
           also
           .
        
         
           Answ.
           Mr.
           Bs.
           censure
           of
           the
           Answers
           I
           gave
           as
           cavils
           is
           as
           the
           rest
           of
           this
           his
           Dispute
           rash
           and
           inconsiderate
           .
           For
           the
           very
           words
           Mark
           10.
           15.
           do
           directly
           ▪
           lead
           to
           that
           sense
           I
           give
           ,
           and
           the
           words
           of
           Christ
           Matth.
           18.
           3
           ,
           4.
           plainly
           expound
           wherein
           they
           that
           enter
           into
           the
           Kingdom
           of
           God
           must
           be
           like
           children
           .
           But
           to
           the
           matter
           of
           his
           Answer
           ,
           1.
           
           The
           conclusion
           is
           granted
           ,
           nor
           was
           it
           ever
           denyed
           by
           me
           ,
           that
           of
           some
           infants
           is
           the
           Kingdom
           of
           God
           ,
           and
           particularly
           of
           those
           whom
           Christ
           blessed
           ,
           but
           yet
           not
           because
           of
           their
           docibleness
           and
           humility
           ,
           but
           because
           of
           Christs
           blessing
           .
           Nor
           do
           I
           allow
           Mr.
           Bs.
           consequence
           ,
           that
           
             if
             the
             Kingdom
             did
             belong
             to
             others
             ,
             because
             they
             are
             such
             as
             them
             ,
             then
             it
             must
             needs
             belong
             to
             them
             also
             .
          
           For
           the
           Kingdom
           of
           Heaven
           did
           belong
           to
           others
           ,
           because
           they
           are
           such
           as
           them
           in
           the
           properties
           common
           to
           them
           with
           other
           children
           .
           But
           the
           Kingdom
           of
           Heaven
           did
           belong
           to
           them
           as
           blessed
           by
           Christ
           ,
           not
           in
           respect
           of
           docibleness
           and
           humility
           .
           It
           may
           be
           it
           will
           be
           said
           ,
           that
           then
           little
           children
           have
           those
           properties
           for
           which
           of
           them
           may
           be
           the
           Kingdom
           of
           God.
           I
           answer
           ,
           it
           doth
           not
           follow
           :
           but
           this
           onely
           follows
           that
           there
           is
           such
           teachableness
           and
           humility
           in
           little
           children
           in
           other
           respects
           ,
           which
           other
           men
           imitating
           and
           expressing
           in
           spiritual
           things
           ,
           and
           so
           becoming
           such
           as
           they
           are
           by
           analogy
           and
           resemblance
           ,
           in
           that
           respect
           belong
           to
           the
           Kingdom
           of
           God.
           
        
         
           2.
           
           Saith
           Mr.
           B.
           
           
             Doth
             Christ
             say
             ,
             To
             such
             as
             them
             in
             this
             or
             that
             respect
             onely
             ,
             and
             not
             to
             them
             ,
             (
             or
             saith
             he
             )
             not
             in
             general
             ,
             To
             such
             ?
             even
             to
             such
             as
             he
             took
             in
             his
             arms
             and
             blessed
             ?
             He
             would
             not
             have
             taken
             up
             ,
             and
             blessed
             any
             ,
             for
             a
             meer
             Emblem
             of
             such
             as
             were
             blessed
             ;
             he
             would
             not
             have
             taken
             up
             and
             blessed
             a
             Lamb
             or
             a
             Dove
             as
             Emblems
             of
             humility
             and
             innocency
             .
             If
             Christ
             say
             ,
             [
             of
             such
             ]
             is
             the
             Kingdom
             ,
             I
             am
             bound
             to
             take
             Scripture
             
             in
             the
             most
             extensive
             sense
             ,
             till
             there
             be
             a
             plain
             reason
             to
             necessitate
             me
             to
             restrain
             it
             .
             And
             therefore
             must
             understand
             it
             [
             to
             such
             ]
             both
             of
             that
             age
             ,
             or
             any
             other
             age
             .
             Who
             dare
             think
             that
             the
             word
             [
             to
             such
             ]
             is
             not
             rather
             inclusive
             as
             to
             them
             than
             exclusive
             ?
             If
             I
             love
             humble
             poor
             men
             ,
             and
             my
             servants
             keep
             them
             from
             my
             house
             because
             they
             are
             poor
             ,
             and
             if
             I
             chide
             them
             for
             it
             ,
             and
             say
             ,
             Suffer
             such
             to
             come
             to
             me
             ,
             and
             forbid
             them
             not
             ,
             for
             my
             delight
             is
             in
             such
             :
             who
             would
             so
             interpret
             this
             speech
             as
             to
             think
             I
             would
             exclude
             them
             ,
             while
             I
             command
             their
             admittance
             ?
             And
             that
             I
             meant
             other
             humble
             ones
             ,
             and
             not
             these
             ?
          
        
         
           Answ.
           Doth
           Mr.
           B.
           say
           ,
           To
           such
           in
           general
           in
           respect
           of
           age
           onely
           belongs
           the
           Kingdom
           of
           God.
           If
           he
           do
           say
           so
           (
           as
           his
           words
           seem
           to
           import
           )
           then
           it
           follows
           ,
           that
           to
           every
           infant
           ,
           whether
           of
           believers
           or
           unbelievers
           ,
           elect
           or
           reprobate
           ,
           belongs
           the
           Kingdom
           of
           God
           :
           If
           not
           ,
           then
           he
           must
           say
           as
           I
           say
           ,
           if
           he
           will
           speak
           truth
           ,
           that
           1.
           
           To
           those
           infants
           belonged
           the
           Kingdom
           in
           this
           respect
           onely
           as
           they
           were
           blessed
           by
           Christ
           ,
           or
           elect
           .
           2.
           
           If
           it
           be
           applied
           to
           other
           infants
           ,
           it
           can
           be
           applied
           to
           no
           others
           but
           such
           as
           are
           blessed
           by
           Christ
           ,
           or
           elect
           .
           3.
           
           And
           for
           other
           persons
           ,
           that
           under
           the
           term
           [
           of
           such
           ]
           are
           meant
           also
           persons
           of
           age
           like
           them
           in
           humility
           and
           teachableness
           is
           so
           manifest
           from
           v.
           15.
           
           Matth.
           18.
           3.
           4.
           5.
           that
           it
           is
           nothing
           but
           cavilling
           in
           Mr.
           B.
           thus
           to
           carp
           at
           my
           plain
           and
           clear
           exposition
           of
           the
           words
           agreeable
           to
           the
           most
           approved
           expositors
           ,
           as
           
             Beza
             Annot.
             ad
             Matth.
          
           19.
           14.
           talium
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             id
             est
             ,
             horum
             &
             similium
             ut
             supra
          
           18.
           
           
             Piscat
             :
             sch
             ▪
             in
             Matth.
          
           19.
           14.
           talium
           ]
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             quales
             scilicet
             sunt
             isti
             pueruli
             ,
             nempe
             credentes
             in
             me
             &
             demissè
             de
             se
             sen●ientes
             ▪
             confer
             .
             supra
             ,
             c.
          
           18.
           2.
           
           
             &
             seq
          
           .
           that
           I
           omit
           others
           .
           Neither
           do
           I
           ,
           nor
           need
           I
           say
           ,
           that
           Christ
           took
           them
           ,
           or
           blessed
           the
           little
           ones
           for
           a
           meer
           Emblem
           of
           such
           as
           were
           blessed
           ,
           or
           that
           he
           might
           ,
           by
           like
           reason
           with
           mine
           ,
           have
           taken
           up
           and
           blessed
           a
           Lamb
           or
           a
           Dove
           as
           Emblems
           of
           humility
           .
           And
           though
           Mr.
           Bs.
           rule
           may
           be
           questioned
           ,
           
             whether
             a
             man
             be
             bound
             to
             take
             Scripture
             in
             the
             most
             extensive
             sense
             till
             there
             be
             a
             plain
             reason
             to
             necessitate
             him
             to
             restrain
             it
             ,
          
           yet
           I
           gainsay
           it
           not
           ,
           to
           understand
           [
           
             to
             such
          
           ]
           
             both
             of
             that
             age
             or
             any
             other
             ,
          
           and
           I
           allow
           that
           Christ
           meant
           
             those
             ,
             and
             other
             humble
             ones
             ,
          
           and
           that
           the
           term
           [
           
             of
             such
          
           ]
           is
           both
           inclusive
           ,
           including
           more
           than
           those
           particular
           little
           ones
           ;
           and
           exclusive
           ,
           of
           those
           that
           are
           not
           elect
           or
           
           blessed
           by
           Christ.
           And
           though
           I
           maintain
           by
           firm
           Arguments
           in
           my
           Postscript
           to
           Mr.
           
             Blake
             ,
             sect
          
           .
           20.
           that
           by
           
             the
             Kingdom
             of
             Heaven
          
           ,
           as
           in
           Matth.
           19.
           14.
           or
           
             of
             God
          
           ,
           as
           Mark
           10.
           14.
           
           Luke
           18.
           16.
           is
           meant
           the
           Kingdom
           of
           Glory
           ,
           (
           which
           Mr.
           B.
           denies
           not
           )
           yet
           were
           it
           allowed
           Mr.
           B.
           that
           it
           is
           meant
           of
           the
           visible
           Church
           ,
           it
           is
           not
           true
           of
           all
           infants
           of
           believers
           ,
           that
           of
           them
           is
           the
           visible
           Church
           ,
           for
           infants
           in
           the
           womb
           ,
           as
           Jacob
           ,
           are
           of
           the
           Kingdom
           of
           God
           ,
           that
           is
           the
           invisible
           Church
           ,
           yet
           not
           of
           the
           visible
           ,
           much
           less
           of
           the
           species
           of
           infants
           ,
           as
           Mr.
           B.
           speaks
           .
           For
           then
           every
           individual
           infant
           should
           be
           of
           the
           visible
           Church
           ,
           though
           the
           Parents
           be
           unbelievers
           ,
           which
           Mr.
           B.
           me
           thinks
           should
           gainsay
           :
           and
           therefore
           there
           is
           plain
           reason
           necessitating
           to
           restrain
           the
           speech
           of
           Christ
           ,
           as
           I
           do
           .
        
         
           3.
           
           Saith
           Mr.
           
             B.
             When
             Mr.
          
           T.
           
             maketh
             their
             docibleness
             the
             thing
             intended
             by
             Christ
             ,
             he
             forgot
             that
             he
             judged
             them
             uncapable
             of
             being
             Disciples
             .
             Why
             may
             not
             those
             be
             Disciples
             who
             are
             not
             onely
             docible
             ,
             but
             exemplary
             for
             their
             teachableness
             .
          
        
         
           Answ.
           Mr.
           T.
           tels
           Mr.
           B.
           he
           did
           not
           forget
           ,
           but
           thinks
           Mr.
           B.
           did
           not
           heed
           .
           The
           docibleness
           allowed
           to
           infants
           was
           in
           things
           natural
           ,
           such
           as
           are
           to
           know
           the
           Nurse
           ,
           imitate
           gestures
           ,
           to
           be
           stilled
           from
           crying
           when
           rebuked
           ,
           &c.
           but
           not
           in
           things
           spiritual
           ,
           to
           know
           Christ
           to
           be
           the
           Son
           of
           God
           ,
           the
           
             Messiah
             ,
             &c.
          
           which
           are
           necessary
           to
           denominate
           them
           Disciples
           of
           Christ.
           Yet
           such
           teachableness
           ,
           and
           humility
           onely
           negative
           ,
           in
           not
           ambitiously
           affecting
           preheminence
           are
           sufficient
           for
           Christ
           to
           propound
           them
           as
           examples
           or
           similitudes
           rather
           ,
           to
           direct
           his
           Disciples
           to
           imitate
           in
           another
           kinde
           .
        
         
           
             Their
             second
             Objection
             ,
             saith
             Mr
             ▪
             B.
             is
             that
             by
             [
             the
             Kingdom
             of
             God
             ]
             is
             meant
             the
             Kingdom
             of
             Heaven
             .
             And
             I
             think
             so
             too
             :
             but
             then
             if
             the
             Kingdom
             of
             Heaven
             belong
             to
             such
             ,
             much
             more
             a
             standing
             as
             members
             in
             the
             visible
             Church
             :
             For
             what
             is
             it
             to
             be
             a
             member
             of
             the
             Church
             visible
             ,
             but
             to
             be
             one
             that
             in
             seeming
             or
             appearance
             ,
             or
             to
             the
             judgment
             of
             man
             ,
             doth
             belong
             to
             the
             invisible
             Church
             or
             the
             Kingdom
             of
             Heaven
             ?
             For
             the
             Church
             is
             but
             one
             ,
             and
             the
             difference
             respective
             as
             I
             shewed
             before
             :
             therefore
             both
             visible
             and
             invisible
             ,
             both
             military
             and
             triumphant
             are
             called
             in
             Scripture
             [
             
               the
               Kingdom
               of
               Heaven
            
             or
             
               of
               God
            
             ]
             If
             a
             man
             be
             known
             (
             or
             any
             sort
             of
             men
             )
             to
             belong
             to
             the
             Church
             invisible
             ,
             
             then
             they
             visibly
             belong
             to
             it
             ;
             and
             then
             they
             are
             visible
             members
             〈◊〉
             the
             Church
             :
             so
             that
             this
             proof
             is
             more
             full
             for
             infants
             Church-membership
             ,
             than
             if
             it
             had
             been
             said
             ,
             they
             may
             be
             visibl●
             Church-members
             .
             For
             it
             saith
             much
             more
             of
             them
             which
             includeth
             that
             .
          
        
         
           Answ.
           Mr.
           B.
           thinks
           it
           seems
           with
           me
           that
           by
           the
           Kingdom
           of
           God
           is
           meant
           the
           Kingdom
           of
           Heaven
           ,
           that
           is
           ,
           of
           Glory
           ,
           or
           the
           invisible
           Church
           ;
           which
           if
           true
           ,
           then
           of
           no
           infants
           but
           elect
           is
           the
           Kingdom
           of
           God
           ,
           for
           no
           other
           are
           of
           the
           invisible
           Church
           ,
           or
           enter
           into
           the
           Kingdom
           of
           Glory
           .
           And
           if
           so
           ,
           not
           the
           the
           very
           species
           of
           infants
           but
           particular
           persons
           ,
           and
           of
           these
           not
           all
           perhaps
           but
           a
           few
           of
           the
           infants
           of
           believers
           ,
           perhaps
           more
           of
           the
           infants
           of
           unbelievers
           are
           of
           the
           Kingdom
           of
           God.
           But
           however
           he
           thinks
           it
           will
           follow
           
             à
             majori
          
           ,
           that
           
             if
             of
             infants
             is
             the
             Kingdom
             of
             God
             ,
             that
             is
             the
             invisible
             Church
             or
             Kingdom
             of
             Glory
             ,
             then
             much
             more
             they
             have
             a
             standing
             in
             the
             visible
             Church
             .
          
           To
           which
           I
           say
           ,
           1.
           
           If
           this
           Argument
           were
           good
           ,
           it
           could
           onely
           prove
           those
           infants
           to
           be
           of
           the
           visible
           Church
           who
           are
           elect
           .
           2.
           
           It
           can
           prove
           it
           onely
           of
           those
           
             who
             in
             seeming
             or
             appearance
             ,
             or
             to
             the
             judgment
             of
             men
             do
             belong
             to
             the
             invisible
             Church
             ,
             or
             be
             known
             to
             belong
             to
             the
             invisible
             Church
             .
          
           But
           no
           infants
           in
           particular
           are
           known
           to
           belong
           to
           the
           invisible
           Church
           ,
           nor
           is
           there
           any
           note
           whereby
           any
           infant
           in
           particular
           may
           be
           discerned
           to
           be
           of
           the
           invisible
           Church
           ,
           which
           may
           make
           it
           seem
           or
           appear
           to
           the
           judgment
           of
           man
           ,
           Ergo
           ,
           there
           is
           no
           infant
           ,
           no
           not
           according
           to
           Mr.
           Bs.
           own
           description
           ,
           hath
           a
           standing
           in
           the
           visible
           Church
           .
           The
           minor
           of
           this
           Argument
           I
           expect
           should
           be
           denied
           ,
           but
           it
           will
           concern
           them
           that
           do
           deny
           it
           ,
           to
           shew
           us
           out
           of
           Scripture
           ,
           where
           God
           hath
           given
           us
           any
           sign
           ,
           though
           but
           probable
           ,
           to
           judg
           such
           an
           infant
           to
           be
           of
           the
           invisible
           Church
           of
           the
           elect
           ,
           such
           a
           one
           not
           .
           If
           any
           say
           Gods
           covenant
           and
           the
           Parents
           faith
           .
           I
           reply
           ,
           God
           hath
           plainly
           declared
           Rom.
           9.
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           12
           ,
           13
           ,
           18.
           that
           he
           hath
           not
           made
           any
           promise
           to
           the
           natural
           seed
           of
           Abraham
           ,
           that
           he
           will
           be
           their
           God
           in
           respect
           of
           saving
           grace
           ,
           much
           less
           to
           the
           natural
           seed
           of
           every
           or
           any
           believer
           of
           this
           time
           ,
           but
           that
           notwithstanding
           any
           covenant
           he
           hath
           made
           ,
           he
           takes
           the
           seed
           of
           unbelievers
           to
           be
           his
           children
           ,
           and
           leaves
           the
           seed
           of
           bellevers
           to
           be
           hardened
           :
           and
           this
           appeared
           plainly
           in
           Jacob
           and
           Esau
           of
           the
           same
           Parents
           believers
           ,
           born
           together
           ,
           yet
           one
           loved
           ,
           
           the
           other
           hated
           ,
           and
           the
           Gentiles
           called
           ,
           when
           the
           Jews
           were
           rejected
           .
           We
           say
           truly
           the
           book
           of
           life
           is
           a
           secret
           which
           belongs
           to
           God
           ,
           who
           hath
           hidden
           it
           ,
           yea
           hath
           so
           ordered
           it
           by
           the
           strange
           variations
           of
           his
           calling
           ,
           that
           
             his
             judgments
             should
             be
             unsearchable
             ,
             and
             his
             paths
             past
             finding
             out
             ,
             Rom.
          
           11.
           33.
           
           And
           therefore
           no
           man
           hath
           warrant
           from
           Gods
           Word
           to
           frame
           any
           judgment
           concerning
           this
           or
           that
           infant
           to
           be
           of
           the
           invisible
           Church
           .
           But
           because
           Mr.
           B.
           says
           somewhat
           to
           prove
           his
           consequence
           ,
           let
           us
           consider
           what
           he
           brings
           .
           That
           which
           he
           sayth
           is
           ,
           1.
           
           
             The
             Church
             is
             but
             one
             ,
             and
             the
             difference
             respective
             .
          
           2.
           
           
             He
             that
             saith
             that
             they
             belong
             to
             the
             invisible
             ,
             saith
             much
             ▪
             more
             ,
             even
             that
             which
             includeth
             that
             they
             are
             visible
             ,
          
           (
           if
           I
           understand
           his
           obscure
           expressions
           )
           Church-members
           .
           3.
           
           
             That
             to
             be
             a
             member
             of
             the
             Church
             visible
             ,
             is
             to
             be
             one
             that
             in
             seeming
             or
             appearance
             ,
             or
             to
             the
             judgment
             of
             man
             ,
             doth
             belong
             to
             the
             invisible
             Church
             ,
             or
             the
             Kingdom
             of
             Heaven
             .
          
        
         
           Answ.
           1.
           
           It
           is
           true
           ,
           the
           universal
           Church
           of
           the
           elect
           is
           but
           one
           ,
           and
           the
           difference
           respective
           ,
           yet
           the
           difference
           such
           ,
           that
           all
           the
           invisible
           are
           not
           of
           the
           visible
           Church
           ,
           nor
           all
           the
           visible
           of
           the
           invisible
           ;
           nor
           by
           any
           good
           consequence
           can
           it
           be
           made
           good
           ,
           they
           that
           are
           of
           the
           invisible
           are
           much
           more
           of
           the
           visible
           ,
           no
           not
           when
           they
           are
           known
           to
           be
           of
           the
           invisible
           Church
           .
           The
           first
           is
           manifest
           by
           instances
           ,
           the
           spirits
           of
           the
           just
           made
           perfect
           ,
           elect
           persons
           yet
           unbegotten
           ,
           yet
           uncalled
           ,
           called
           ,
           but
           not
           yet
           shewing
           it
           are
           of
           the
           invisible
           Church
           ,
           but
           not
           of
           the
           visible
           :
           on
           the
           other
           side
           ,
           secret
           hypocrites
           are
           of
           the
           visible
           ,
           but
           not
           of
           the
           invisible
           .
           And
           the
           last
           Assertion
           is
           manifest
           ,
           in
           that
           though
           it
           is
           more
           to
           be
           of
           the
           invisible
           Church
           than
           of
           the
           visible
           ,
           yet
           that
           which
           denominates
           a
           person
           of
           the
           visible
           Church
           doth
           not
           agree
           always
           to
           a
           member
           of
           the
           invisible
           Church
           .
           But
           Mr.
           B.
           thinks
           the
           contrary
           to
           be
           true
           ,
           and
           accordingly
           frames
           an
           explication
           of
           what
           it
           is
           to
           be
           a
           member
           of
           the
           Church
           visible
           ,
           which
           I
           must
           not
           call
           a
           definition
           ,
           for
           that
           is
           excepted
           against
           by
           him
           ,
           
             Praefestin
             :
             Morator
             ,
             sect
          
           .
           11.
           as
           if
           in
           Logick
           any
           descriptions
           or
           explications
           of
           words
           or
           things
           were
           not
           usually
           called
           definitions
           ,
           though
           imperfect
           .
           Let
           's
           examine
           it
           however
           .
           He
           tels
           us
           here
           what
           it
           is
           to
           be
           a
           visible
           Church-member
           ,
           which
           because
           he
           doth
           elsewhere
           more
           fully
           express
           ,
           I
           shall
           have
           an
           eye
           on
           the
           writings
           elsewhere
           ,
           and
           so
           much
           
           the
           rather
           ,
           because
           in
           this
           mistake
           of
           his
           lieth
           much
           of
           the
           fallacy
           of
           Mr.
           Bs.
           second
           Argument
           .
           In
           his
           
             Praefest
             .
             Morator
             ,
             sect
          
           .
           11.
           
           He
           saith
           ,
           when
           he
           distinguisheth
           the
           Church
           into
           visible
           and
           invisible
           ,
           
             He
             doth
             not
             divide
             the
          
           genus
           
             into
             the
          
           species
           ,
           
             sed
             aequivocum
             in
             sua
             aequivocata
          
           :
           but
           I
           think
           he
           is
           mistaken
           in
           this
           ;
           for
           then
           a
           term
           is
           equivocal
           ,
           as
           
             Arist.
             Categ
          
           .
           in
           the
           beginning
           tels
           us
           ,
           
             When
             the
             name
             is
             onely
             common
             ,
             but
             not
             the
             reason
             of
             being
             ,
          
           or
           the
           definition
           according
           to
           that
           name
           ;
           but
           the
           definition
           of
           the
           Church
           of
           Christ
           ,
           even
           that
           which
           Mr.
           B.
           himself
           saith
           ,
           
             All
             Divines
             are
             agreed
             on
             plain
             Scripture
             ,
             &c.
             pag.
          
           82.
           
             that
             it
             is
             a
             Society
             of
             persons
             separated
             from
             the
             world
             to
             God
             ,
             or
             called
             out
             of
             the
             world
             ,
          
           doth
           agree
           to
           the
           visible
           Church
           ,
           and
           therefore
           the
           term
           [
           
             Church
             of
             Christ
          
           ]
           is
           not
           an
           equivocal
           term
           ,
           but
           a
           genus
           ,
           whether
           univocal
           ,
           or
           
             analogum
             .
             And
             I
             add
          
           ,
           saith
           he
           ,
           
             that
             the
             reason
             of
             the
             appellation
             given
             to
             the
             visible
             body
             is
             ,
             its
             seeming
             to
             be
             the
             same
             with
             the
             mystical
             ;
             or
             that
             the
             name
             is
             given
             secondarily
             ,
             borrowedly
             from
             the
             mystical
             to
             the
             visible
             .
          
        
         
           Answ.
           I
           grant
           that
           the
           Church
           invisible
           is
           famosius
           or
           
             primarium
             Analogatum
          
           ,
           that
           is
           ,
           the
           invisible
           Church
           is
           more
           truly
           ,
           or
           in
           a
           greater
           degree
           of
           propriety
           Christs
           Church
           than
           the
           visible
           ,
           yet
           do
           not
           think
           
             the
             name
             of
             the
             Church
             is
             given
             secondarily
             ,
             borrowedly
             ,
             from
             the
             mystical
             to
             the
             visible
             .
          
           For
           the
           original
           meaning
           of
           the
           word
           ]
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           translated
           Church
           ]
           being
           [
           an
           assembly
           ,
           or
           meeting
           ,
           or
           congregation
           of
           people
           in
           one
           place
           ]
           (
           who
           are
           an
           object
           visible
           )
           I
           conceive
           that
           the
           term
           [
           Church
           first
           agrees
           to
           the
           visible
           Church
           ,
           and
           secondarily
           to
           the
           invisible
           ,
           yea
           in
           exact
           speech
           the
           invisible
           Church
           now
           are
           called
           [
           
             the
             Church
          
           ]
           
             in
             order
             to
             their
             meeting
             ,
             or
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             or
             General
             assembly
          
           at
           the
           last
           day
           ,
           for
           Heb.
           12.
           23.
           these
           are
           joined
           together
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             General
             assembly
             and
             Church
          
           ,
           or
           as
           it
           is
           termed
           2
           Thess.
           2.
           1.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             our
             gathering
             together
             unto
             Christ
          
           ,
           at
           which
           time
           the
           visible
           Church
           and
           invisible
           will
           be
           all
           one
           visible
           company
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             one
             sheepfold
             one
             Sh●pheard
             ,
             John
          
           10.
           16.
           nor
           do
           I
           conceive
           
             the
             reason
             of
             the
             appellation
             given
             to
             the
             visible
             body
             is
             its
             seeming
             to
             be
             the
             same
             with
             the
             mystical
             ,
          
           but
           because
           by
           their
           words
           and
           actions
           discernible
           by
           sense
           they
           own
           Christ
           as
           their
           Lord
           without
           any
           consideration
           of
           their
           election
           or
           reprobation
           ,
           sincerity
           or
           hypocrisy
           ,
           
           Christs
           approbation
           ,
           or
           non-approbation
           of
           them
           .
           And
           that
           the
           seeming
           to
           other
           men
           to
           be
           of
           the
           invisible
           Church
           ,
           is
           not
           the
           reason
           of
           the
           appellation
           of
           a
           visible
           Church
           or
           Church-member
           ,
           I
           gather
           hence
           ,
           becaus
           a
           person
           may
           seem
           to
           be
           of
           the
           invisible
           Church
           ,
           yea
           may
           be
           known
           to
           be
           of
           the
           invisible
           Church
           of
           Gods
           elect
           ,
           as
           for
           instance
           ,
           Jacob
           and
           
             John
             Baptist
          
           in
           their
           mothers
           womb
           seemed
           ,
           yea
           were
           known
           to
           be
           of
           the
           invisible
           Church
           of
           Gods
           elect
           ,
           Luke
           1.
           15.
           yet
           not
           of
           the
           visible
           .
           For
           sure
           they
           were
           not
           visible
           Church-members
           ,
           when
           they
           were
           not
           visible
           men
           .
           Yea
           there
           may
           be
           many
           visible
           men
           who
           may
           seem
           ,
           with
           great
           probability
           upon
           signs
           of
           their
           conversion
           wrought
           on
           them
           ,
           to
           be
           of
           the
           invisible
           Church
           ,
           and
           not
           of
           the
           visible
           as
           a
           number
           of
           Indians
           hearing
           Mr.
           Eliat
           ,
           or
           Mr.
           
             Mayhew
             ▪
          
           preach
           ,
           and
           shewing
           affection
           by
           tears
           ,
           smiting
           of
           their
           breasts
           ,
           lifting
           up
           their
           eys
           to
           Heaven
           and
           such
           like
           actions
           ,
           have
           seemed
           ,
           from
           these
           sensible
           expressions
           ,
           of
           their
           own
           ,
           to
           be
           elect
           persons
           ,
           such
           as
           God
           intended
           to
           save
           ,
           and
           yet
           I
           think
           no
           man
           will
           say
           that
           at
           that
           time
           they
           were
           visible
           Church-members
           till
           they
           afterwards
           made
           profession
           of
           faith
           in
           Christ.
           Mr.
           B.
           goeth
           on
           thus
           ,
           
             So
             that
             if
             you
             ask
             me
             ,
             whether
             it
             be
             certain
             or
             onely
             probable
             ,
             that
             infants
             are
             members
             of
             the
             visible
             Church
             ?
             I
             say
             ,
             certain
             .
             Answ.
          
           If
           Mr.
           B.
           mean
           it
           of
           the
           sorts
           or
           as
           he
           cals
           it
           species
           of
           infants
           ,
           it
           may
           easily
           appear
           by
           this
           Review
           that
           it
           is
           so
           far
           from
           being
           certain
           [
           that
           infants
           are
           members
           of
           the
           visible
           Church
           Christian
           ]
           that
           it
           hath
           scarse
           a
           shew
           of
           probability
           .
           If
           he
           mean
           it
           of
           the
           individuals
           ,
           I
           say
           that
           according
           to
           Mr.
           Bs.
           own
           sayings
           ,
           there
           is
           no
           certainty
           that
           any
           infant
           is
           a
           visible
           Church-member
           .
           For
           according
           to
           him
           
             to
             be
             a
             member
             ,
             of
             the
             Church
             visible
             is
             to
             be
             one
             that
             in
             seeming
             ,
             or
             appearance
             ,
             or
             to
             the
             judgment
             of
             man
             ,
             doth
             belong
             to
             the
             invisible
             Church
             ,
             or
             the
             Kingdom
             of
             Heaven
             ,
          
           But
           this
           belonging
           in
           seeming
           appearance
           ,
           or
           to
           the
           judgment
           of
           man
           is
           uncertain
           ,
           it
           s
           but
           a
           judgment
           of
           probability
           which
           any
           man
           ,
           hath
           of
           any
           mans
           belonging
           to
           the
           invisible
           Church
           ,
           Mr.
           B.
           himself
           
             plain
             Scripture
             &c.
             p.
          
           73.
           sayth
           ,
           
             Therefore
             even
             Cardinal
          
           Cu●anus
           
             calleth
             the
             visible
             Church
             Ecclesia
             conjecturalis
             ,
             as
             receiving
             its
             members
             on
             conjectural
             signs
             .
          
           Therefore
           there
           is
           no
           certainty
           of
           it
           that
           any
           particular
           infant
           is
           a
           visible
           Church-member
           .
           If
           it
           be
           sayd
           that
           the
           seeming
           is
           certain
           ,
           though
           it
           be
           not
           certain
           that
           they
           belong
           to
           the
           invisible
           
           Church
           ,
           I
           reply
           ,
           so
           it
           may
           be
           sayd
           that
           if
           Turks
           infants
           seem
           to
           be
           of
           the
           visible
           Church
           ,
           though
           to
           a
           fool
           or
           frantick
           man
           ,
           the
           seeming
           is
           certain
           .
           But
           I
           suppose
           Mr.
           B.
           means
           that
           it
           is
           certain
           and
           not
           onely
           probable
           to
           considerate
           men
           to
           whom
           things
           are
           not
           certain
           of
           which
           they
           have
           not
           certain
           evidence
           ,
           that
           infants
           are
           visible
           Church-members
           .
           But
           this
           (
           understanding
           it
           of
           particulars
           )
           is
           not
           certain
           upon
           any
           good
           evidence
           that
           they
           are
           members
           of
           the
           Church
           invisible
           ,
           and
           therefore
           it
           is
           not
           certain
           they
           are
           visible
           church-members
           sith
           by
           Mr.
           Bs.
           description
           ,
           
             to
             be
             a
             visible
             Church-member
             is
             to
             seem
             to
             be
             of
             the
             invisible
             Church
             ,
          
           and
           therefore
           as
           the
           seeming
           to
           be
           of
           the
           invisible
           Church
           is
           ,
           so
           is
           the
           visibility
           ,
           both
           uncertain
           and
           as
           most
           probable
           ,
           and
           so
           all
           baptizing
           of
           infants
           is
           upon
           uncertain
           grounds
           and
           therefore
           a
           man
           cannot
           do
           it
           in
           faith
           he
           being
           uncertain
           he
           doth
           his
           duty
           :
           which
           thing
           is
           also
           made
           good
           elsewhere
           from
           Mr.
           Bs.
           concessions
           
             Antipaedobapt
             .
             part
          
           .
           1.
           sect
           .
           35.
           
           But
           Mr.
           B.
           thinks
           he
           hath
           sure
           grounds
           ,
           and
           therefore
           he
           added
           !
           
             If
             you
             ask
             me
             ,
             what
             is
             it
             that
             directly
             or
             immediatly
             constituteth
             them
             such
             members
             .
             I
             answer
             ,
             their
             visible
             or
             audible
             ,
             that
             is
             their
             external
             engagement
             by
             Covenant
             to
             Christ
             :
             This
             (
             performed
             by
             the
             parent
             for
             them
             )
             is
             it
             on
             their
             part
             ;
             supposing
             Christs
             title
             to
             them
             ,
             and
             the
             offer
             of
             himself
             in
             Covenant
             .
          
        
         
           Answ.
           I
           grant
           that
           the
           visible
           or
           audible
           that
           is
           their
           external
           engagement
           by
           Covenant
           to
           Christ
           doth
           make
           the
           persons
           so
           ingaging
           freely
           ,
           seriously
           ,
           soberly
           ,
           and
           understandingly
           ,
           visible
           Church-members
           .
           But
           that
           the
           parents
           performing
           this
           for
           the
           childe
           doth
           make
           the
           infants
           such
           directly
           and
           immediately
           ,
           is
           an
           assertion
           not
           proved
           by
           Mr.
           B.
           nor
           is
           it
           true
           ,
           nor
           consistent
           with
           the
           descriptions
           of
           the
           visible
           Church
           and
           sayings
           about
           it
           ,
           which
           Protestants
           of
           note
           give
           ,
           nor
           doth
           it
           as
           here
           and
           elsewhere
           set
           down
           by
           Mr.
           B.
           yield
           any
           sure
           ground
           to
           know
           certainly
           any
           particular
           infant
           to
           be
           a
           visible
           Church-member
           .
           That
           I
           may
           make
           good
           these
           in
           their
           order
           .
           Two
           things
           are
           supposed
           and
           one
           thing
           named
           as
           
             directly
             and
             immediately
             constituting
             infants
             visible
             Church-members
             .
          
           The
           things
           supposed
           are
           ,
           1.
           
           
             Christs
             title
             to
             them
          
           ,
           2.
           
           
             The
             offer
             of
             himself
             in
             Covenant
             to
             them
             .
          
           But
           there
           is
           nothing
           but
           ambiguity
           in
           these
           expressions
           .
           For
           1.
           it
           is
           uncertain
           whether
           he
           mean
           that
           these
           are
           supposed
           when
           the
           parent
           doth
           perform
           the
           engagement
           
           for
           the
           childe
           that
           Christ
           hath
           a
           title
           to
           them
           ,
           and
           that
           he
           doth
           offer
           himself
           in
           Covenant
           to
           them
           :
           or
           whether
           he
           mean
           that
           the
           parents
           engagement
           doth
           constitute
           the
           childe
           a
           visible
           Church
           member
           ,
           if
           Christ
           have
           a
           title
           to
           it
           and
           offer
           himself
           in
           Covenant
           to
           it
           .
           If
           in
           the
           former
           sense
           ,
           then
           it
           had
           been
           enough
           to
           have
           mentioned
           the
           parents
           act
           without
           that
           supposition
           ;
           if
           in
           the
           later
           ,
           then
           what
           ever
           the
           parents
           act
           be
           yet
           no
           man
           is
           certain
           of
           the
           childes
           visible
           Church-membership
           by
           it
           alone
           without
           the
           other
           two
           .
           2.
           
           What
           title
           of
           Christ
           to
           them
           he
           means
           whether
           by
           election
           and
           gift
           of
           his
           Father
           to
           him
           ,
           or
           by
           his
           Spirit
           ,
           which
           he
           that
           hath
           not
           is
           
             none
             of
             his
             ,
             Rom.
          
           8.
           9.
           or
           what
           other
           title
           he
           means
           I
           am
           uncertain
           .
           3.
           
           What
           Covenant
           he
           means
           whether
           the
           absolute
           Covenant
           of
           grace
           belonging
           to
           the
           elect
           ,
           or
           the
           conditional
           Covenant
           to
           all
           upon
           condition
           of
           faith
           ,
           or
           the
           national
           Covenant
           made
           to
           Abraham
           ,
           and
           the
           people
           of
           Israel
           ,
           o●
           ▪
           what
           other
           besides
           I
           cannot
           tell
           how
           to
           determine
           .
           4.
           
           How
           the
           Covenant
           is
           offered
           except
           by
           Preaching
           to
           them
           or
           by
           some
           secret
           work
           of
           the
           Spirit
           I
           cannot
           imagine
           .
           5.
           
           It
           is
           somewhat
           uncertain
           whether
           the
           external
           engagement
           that
           may
           make
           the
           infant
           a
           visible
           Church-member
           must
           not
           be
           of
           a
           parent
           that
           is
           a
           real
           and
           sincere
           believer
           ,
           or
           whether
           a
           dogmatical
           faith
           serves
           turn
           .
           Sure
           in
           his
           
             plain
             Scrip.
             &c.
             chap.
          
           29.
           part
           .
           1.
           
           He
           makes
           a
           real
           faith
           necessary
           in
           the
           parent
           to
           that
           sanctification
           without
           which
           the
           childe
           is
           not
           holy
           ,
           that
           is
           a
           visible
           Church-member
           .
           6.
           
           Whether
           he
           make
           the
           parents
           engagement
           to
           constitute
           immediately
           infants
           born
           or
           unborn
           also
           visible
           Church-members
           is
           uncertain
           .
           Le
           ts
           see
           what
           we
           can
           gather
           elsewhere
           I
           cannot
           for
           present
           find
           a
           place
           where
           he
           more
           fully
           expresseth
           himself
           than
           in
           his
           
             plain
             scrip
             .
             &c.
             pag.
          
           336.
           of
           the
           first
           edition
           ,
           whereas
           saith
           he
           ,
           
             some
             stick
             at
             it
             that
             I
             make
             the
             condition
             of
             the
             infants
             Church-membership
             and
             justification
             to
             be
             wholly
             without
             him
             in
             the
             faith
             of
             the
             parent
             ;
             I
             answer
             them
             .
          
           1.
           
           
             That
             it
             is
             evident
             in
             all
             the
             Scripture
             that
             God
             putteth
             a
             very
             great
             difference
             between
             the
             children
             of
             the
             faithfull
             and
             other
             mens
             .
          
           Which
           I
           grant
           ,
           but
           withall
           that
           this
           is
           true
           onely
           of
           the
           sincerely
           faithfull
           and
           not
           onely
           inexternal
           profession
           ,
           and
           yet
           not
           so
           as
           to
           count
           any
           a
           visible
           Church-member
           in
           the
           Christian
           Church
           for
           the
           parents
           faith
           .
           2.
           
           Saith
           he
           ,
           
             that
             he
             maketh
             such
             promises
             to
             them
             ,
             and
             giveth
             them
             such
             privileges
             as
             I
             have
             exprest
          
           
           
             in
             this
             Book
          
           .
           But
           if
           he
           mean
           by
           
             the
             promises
          
           those
           of
           the
           Covenant
           of
           grace
           ,
           I
           say
           ,
           they
           are
           made
           onely
           to
           elect
           and
           true
           believers
           ,
           if
           other
           promises
           of
           temporal
           blessings
           they
           are
           not
           made
           to
           the
           children
           of
           meer
           seeming
           believers
           but
           true
           believers
           ,
           nor
           do
           they
           at
           all
           reach
           to
           visible
           Church-membership
           or
           Justification
           of
           children
           .
           These
           privileges
           are
           no
           where
           promised
           to
           the
           children
           of
           believing
           Christians
           though
           sincere
           meerly
           because
           of
           their
           parents
           faith
           .
           And
           therefore
           that
           which
           he
           adds
           .
           3.
           
           
             That
             this
             is
             to
             them
             as
             they
             are
             the
             children
             of
             the
             people
             who
             believe
             ,
          
           is
           false
           ,
           And
           when
           he
           saith
           .
           4.
           
           
             And
             that
             he
             never
             requireth
             any
             condition
             inherent
             in
             the
             infant
             ,
             that
             I
             finde
             in
             Scripture
             ,
          
           yet
           others
           conceive
           an
           inherent
           condition
           required
           in
           an
           infant
           Heb.
           12.
           14.
           and
           elsewhere
           .
           But
           he
           adds
           ,
           
             And
             doth
             not
             this
             plainly
             tell
             us
             ,
             that
             the
             parents
             faith
             is
             the
             condition
             ?
             if
             the
             parent
             be
             a
             believer
             ,
             the
             childe
             is
             entered
             the
             Covenant
             ,
             the
             father
             entering
             it
             for
             him
             ,
             and
             his
          
           Deut.
           29.
           
           
             If
             the
             parent
             be
             not
             a
             believer
             ,
             the
             childe
             is
             left
             out
             :
             And
             what
             other
             condition
             can
             be
             imagined
             ?
          
        
         
           Answ.
           If
           the
           Scripture
           had
           required
           no
           inherent
           condition
           in
           the
           infant
           ,
           yet
           it
           had
           not
           followed
           that
           the
           parents
           faith
           is
           the
           condition
           of
           the
           infants
           Church-membership
           and
           justification
           .
           For
           there
           are
           other
           ways
           ,
           to
           wit
           ,
           their
           election
           ,
           Christs
           death
           for
           them
           ,
           which
           are
           a
           vouched
           as
           sufficient
           to
           their
           justification
           without
           the
           consideration
           either
           of
           any
           inherent
           condition
           in
           the
           infant
           ,
           or
           the
           parents
           faith
           .
           Nor
           is
           it
           true
           ,
           
             that
             if
             the
             parent
             be
             a
             believer
             the
             childe
             is
             entered
             the
             Covenant
             ,
             the
             Father
             entering
             it
             for
             him
             and
             his
             ,
             and
             that
             if
             the
             parent
             be
             not
             a
             believer
             ,
             the
             childe
             is
             left
             out
             .
          
           For
           if
           it
           be
           meant
           of
           the
           Covenant
           of
           grace
           it
           is
           most
           false
           ,
           
             that
             if
             the
             parent
             be
             a
             believer
             the
             childe
             is
             entered
             the
             Covenant
             .
             Esau
          
           was
           the
           childe
           of
           Isaac
           a
           believer
           ,
           Ishmael
           of
           Abraham
           ,
           yet
           neither
           entered
           into
           the
           Covenant
           of
           grace
           ,
           neither
           justified
           by
           the
           parents
           faith
           ?
           if
           it
           were
           so
           then
           they
           were
           entered
           into
           the
           Covenant
           of
           grace
           and
           justified
           ,
           and
           after
           out●d
           ,
           which
           infers
           falling
           from
           grace
           .
           Not
           is
           there
           any
           such
           Covenant
           of
           visible
           Church-membership
           which
           if
           the
           parent
           be
           a
           believer
           the
           childe
           i●
           entered
           in
           .
           Nor
           is
           there
           a
           word
           Deut.
           29.
           to
           prove
           it
           .
           There
           is
           nothing
           there
           set
           down
           but
           a
           narration
           of
           Moses
           his
           ●enewing
           the
           Covenant
           with
           the
           children
           of
           Israel
           in
           the
           Land
           of
           Moab
           ,
           beside
           the
           Covenant
           which
           he
           made
           with
           them
           in
           Horeb.
           It
           is
           
           true
           it
           is
           said
           v.
           10
           ,
           11
           ,
           12
           ,
           13.
           
           
             They
             stood
             all
             before
             the
             Lord
             ,
             the
             Commandors
             and
             the
             men
             ,
             then
             the
             litle
             ones
             ,
             wives
             ,
             strangers
             ,
             hewers
             of
             wood
             drawers
             of
             water
             ,
             that
             they
             might
             enter
             into
             Covenant
             ,
          
           but
           that
           ,
           1.
           
           The
           parents
           peculiarly
           as
           parents
           did
           enter
           into
           Covenant
           for
           their
           children
           appears
           not
           :
           but
           rather
           that
           the
           entering
           of
           the
           Covenant
           was
           by
           the
           Rulers
           in
           behalf
           of
           the
           subject
           ,
           as
           the
           league
           with
           the
           Gibeonites
           was
           by
           the
           Princes
           in
           behalf
           of
           Israel
           ,
           whereto
           they
           were
           bound
           Josh.
           9.
           15
           ,
           19.
           nor
           is
           there
           any
           consideration
           of
           a
           Father
           entering
           into
           Covenant
           for
           his
           childe
           more
           than
           of
           a
           Husbands
           entering
           into
           covenant
           for
           his
           wife
           ,
           or
           a
           Masters
           entering
           into
           Covenant
           for
           his
           servant
           ,
           and
           therefore
           if
           this
           fact
           were
           good
           to
           prove
           ,
           
             if
             the
             parent
             be
             a
             believer
             the
             childe
             is
             entered
             the
             Covenant
             ,
             the
             Father
             entering
             for
             him
             and
             his
             :
          
           it
           is
           good
           to
           prove
           that
           if
           the
           Husband
           ,
           or
           Master
           be
           a
           believer
           ,
           the
           wife
           ,
           and
           servant
           are
           entered
           into
           Covenant
           ,
           the
           Husband
           and
           Master
           entering
           it
           for
           them
           and
           theirs
           ,
           and
           so
           wives
           ,
           and
           servants
           shall
           be
           visible
           Church-members
           ,
           as
           well
           as
           infants
           of
           believers
           ,
           by
           the
           faith
           of
           Husbands
           and
           Masters
           .
           2.
           
           If
           the
           parents
           faith
           procure
           this
           privilege
           for
           the
           child
           then
           either
           because
           it
           is
           his
           childe
           ,
           and
           then
           it
           procures
           it
           for
           the
           childe
           while
           it
           is
           his
           childe
           though
           the
           childe
           be
           at
           years
           and
           an
           infidel
           ,
           for
           then
           it
           is
           his
           childe
           ,
           or
           else
           upon
           condition
           the
           childe
           agree
           to
           it
           ,
           but
           then
           the
           privilege
           belongs
           not
           to
           infants
           ,
           and
           there
           is
           an
           inherent
           condition
           required
           ,
           to
           wit
           ,
           the
           childes
           consent
           besides
           the
           parents
           faith
           :
           if
           it
           be
           said
           that
           it
           procures
           it
           to
           the
           childe
           while
           a●
           infant
           ,
           but
           not
           when
           it
           comes
           to
           years
           how
           can
           this
           be
           true
           that
           the
           parents
           faith
           or
           covenanting
           should
           immediately
           and
           directly
           constitute
           them
           visible
           Church-members
           when
           infants
           because
           they
           are
           their
           children
           ,
           and
           the
           covenant
           is
           made
           with
           them
           and
           their
           children
           (
           as
           they
           say
           )
           and
           yet
           they
           not
           visible
           Church-members
           while
           they
           are
           children
           ?
           surely
           ,
           the
           immediate
           cause
           continuing
           ,
           the
           effect
           continues
           ,
           and
           therefore
           if
           the
           parents
           faith
           with
           the
           covenant
           )
           make
           the
           childe
           in
           infancy
           a
           visible
           Church-member
           it
           must
           also
           make
           it
           a
           visible
           Church-member
           at
           years
           though
           an
           infidel
           .
           3.
           
           Whereas
           it
           is
           supposed
           by
           Mr.
           B.
           that
           the
           parents
           as
           believers
           entered
           the
           covenant
           Deut.
           29.
           it
           rather
           appears
           by
           Moses
           his
           preface
           v.
           2
           ,
           3
           ,
           4.
           that
           ▪
           Moses
           did
           therefore
           draw
           them
           into
           this
           solemn
           Covenant
           ,
           because
           they
           were
           to
           that
           day
           unbelievers
           ,
           
           4.
           
           It
           is
           false
           ,
           that
           this
           entering
           into
           covenant
           did
           make
           them
           Church-members
           .
           For.
           1.
           
           The
           end
           of
           it
           was
           to
           prevent
           them
           from
           backsliding
           v.
           18.
           to
           Idolatry
           ,
           and
           to
           prevent
           Gods
           forsaking
           them
           thereupon
           ,
           v.
           13.
           2.
           
           They
           were
           Church-members
           before
           both
           by
           Gods
           special
           separating
           of
           the
           whole
           nation
           to
           be
           his
           people
           ,
           and
           the
           solemn
           Covenant
           at
           mount
           Horeb
           ,
           and
           so
           were
           members
           of
           that
           Church
           as
           part
           of
           that
           nation
           .
           3.
           
           If
           this
           entering
           into
           covenant
           made
           them
           there
           Church-members
           visible
           then
           it
           made
           their
           posterity
           also
           then
           visible
           Church-members
           ,
           for
           with
           them
           also
           was
           that
           covenant
           made
           ,
           v.
           14
           ▪
           15.
           and
           so
           persons
           should
           be
           made
           visible
           Church-members
           afore
           they
           are
           born
           .
           5.
           
           If
           it
           were
           true
           ,
           that
           that
           covenanting
           made
           them
           visible
           ,
           Church-members
           of
           that
           Church
           ,
           yet
           it
           advantageth
           no
           whit
           to
           prove
           infants
           now
           visible
           members
           of
           the
           Christian
           Church
           ,
           which
           is
           not
           national
           as
           that
           was
           ,
           nor
           gathered
           by
           the
           chief
           Magistrate
           as
           that
           was
           ,
           nor
           injoyned
           such
           a
           national
           Covenant
           as
           that
           ,
           but
           consisting
           of
           particular
           believers
           of
           all
           nations
           ,
           gathered
           by
           the
           Preaching
           of
           the
           Gospel
           and
           voluntary
           personal
           covenanting
           for
           themselves
           onely
           testified
           by
           their
           being
           baptized
           into
           Christ.
           If
           any
           ask
           whether
           a
           national
           covenant
           or
           a
           covenant
           of
           parents
           for
           children
           be
           now
           allowable
           ?
           I
           answer
           ,
           I
           deny
           not
           but
           such
           a
           national
           or
           parental
           covenant
           may
           be
           allowed
           ,
           and
           in
           some
           cases
           covenient
           ,
           yet
           I
           say
           that
           it
           makes
           not
           all
           the
           subjects
           and
           children
           Church-members
           ,
           nor
           bindes
           them
           without
           their
           consent
           any
           farther
           than
           the
           matter
           of
           the
           covenant
           it self
           bindes
           .
           As
           for
           that
           which
           Mr.
           B.
           saith
           ,
           
             if
             the
             parent
             be
             not
             a
             believer
             the
             childe
             is
             left
             out
             ,
          
           it
           is
           false
           ,
           if
           we
           understand
           it
           in
           respect
           of
           Church-membership
           of
           children
           at
           years
           they
           may
           be
           in
           the
           Church
           visible
           though
           their
           parents
           were
           unbelievers
           and
           left
           out
           of
           the
           Church
           though
           believers
           ;
           if
           of
           justification
           ,
           it
           is
           false
           both
           of
           infants
           and
           children
           of
           years
           .
           And
           it
           is
           utterly
           untrue
           that
           in
           the
           Christian
           Church
           children
           are
           made
           visible
           Church-members
           by
           parents
           faith
           ,
           or
           left
           out
           because
           of
           their
           unbelief
           .
           For
           ,
           1.
           
           There
           is
           no
           word
           of
           Scripture
           that
           saith
           so
           .
           The
           three
           Texs
           Acts
           2.
           39.
           
           Rom.
           11.
           16
           
           ▪
           17.
           &c.
           1
           Cor.
           7.
           14.
           are
           fully
           discussed
           already
           in
           the
           first
           part
           of
           this
           review
           ,
           and
           what
           Mr.
           Blake
           hath
           replied
           shall
           be
           examined
           (
           God
           willing
           )
           in
           that
           which
           follows
           .
           2.
           
           No
           one
           passage
           of
           the
           New
           Testament
           doth
           shew
           that
           any
           infant
           was
           
           reckoned
           for
           a
           visible
           Church-member
           of
           the
           Christian
           Church
           in
           the
           New
           Testament
           ,
           but
           many
           shew
           they
           were
           not
           .
           3.
           
           If
           the
           infant
           children
           of
           the
           faithfull
           had
           been
           accounted
           in
           the
           Apostles
           times
           visible
           members
           of
           the
           Christian
           Church
           there
           had
           been
           some
           thing
           done
           by
           the
           Apostles
           and
           other
           holy
           men
           to
           have
           preserved
           their
           right
           ,
           but
           no
           practise
           of
           baptism
           on
           them
           ,
           nor
           any
           other
           act
           can
           be
           produced
           that
           the
           Apostles
           or
           other
           holy
           men
           did
           to
           preserve
           such
           a
           right
           ,
           Ergo.
           4.
           
           The
           Covenant
           of
           the
           Gospel
           is
           with
           particular
           persons
           made
           believers
           out
           of
           all
           nations
           ,
           their
           gathering
           by
           Preaching
           the
           Gospel
           to
           them
           ,
           which
           evidently
           shew
           that
           God
           intended
           to
           take
           in
           persons
           into
           the
           Christian
           Church
           upon
           their
           own
           faith
           ,
           and
           not
           in
           a
           national
           way
           as
           he
           did
           the
           Church
           of
           the
           Jews
           .
           5.
           
           The
           Texts
           (
           besides
           the
           three
           forenamed
           )
           brought
           by
           the
           
             Assembly
             Confess
             .
             of
             faith
             ,
             ch
             .
          
           25.
           art
           .
           2.
           to
           wit
           ,
           Ezek.
           16.
           20
           ,
           21.
           
           Gen.
           3.
           15.
           
           Gen.
           17.
           7.
           and
           the
           Texts
           brought
           by
           Mr.
           B.
           (
           not
           here
           examined
           )
           to
           wit
           ,
           Matth.
           23.
           37
           ,
           38
           ,
           39.
           
           Revel
           .
           11.
           15.
           
           Heb.
           8.
           6.
           
           &
           7.
           22.
           
           Rom.
           4.
           11.
           
           Exod
           20.
           6.
           
           Iosh.
           7.
           25
           ,
           26.
           
           Deut
           13.
           12
           ,
           13
           ,
           14.
           
           Psal.
           37.
           26.
           
           Num.
           31.
           17.
           
           Dan.
           6.
           24.
           
           Deut.
           20.
           16
           ,
           17.
           
           Deut.
           28.
           4
           ,
           18
           ,
           32
           ,
           41.
           
           Mal.
           2.
           15
           ▪
           are
           so
           palpably
           impertinent
           to
           prove
           the
           visible
           Church-membership
           of
           infants
           now
           ,
           that
           I
           am
           in
           a
           demur
           with
           my self
           ,
           whether
           it
           be
           fit
           for
           me
           to
           bestow
           any
           more
           pains
           in
           shewing
           the
           impertinency
           of
           them
           .
           6.
           
           The
           speeches
           of
           Protestants
           of
           note
           do
           make
           the
           persons
           own
           profession
           that
           sign
           whereby
           they
           are
           judged
           ,
           and
           from
           whence
           they
           are
           termed
           of
           the
           visible
           Church
           .
           
             Synops.
             Profess
             .
             Leydens
             .
             Disp.
          
           40.
           sect
           .
           32.
           
           
             Ecclesia
             visibilis
             appellatur
             ,
             non
             tam
             quia
             homines
             ipsi
             visibiles
             sunt
             ,
             sed
             quia
             ipsorum
             ordo
             ,
             professio
             &
             communio
             sensibus
             exponuntur
             .
          
           Dr.
           
             Prideaux
             Lect.
          
           9.
           sect
           .
           3.
           
             visibilis
             dicitur
             Ecclesia
             ratione
             communionis
             sensibilis
             membrorum
             inter
             se.
          
           Mr.
           Marshall
           himself
           in
           the
           
             Sermon
             at
             the
             Spi●●le
             ,
             April
          
           1652.
           stiled
           by
           Mr.
           
             B.
             that
             late
             excellent
             ,
             honest
             solid
             Sermon
             for
             unity
             ,
             pag.
          
           15.
           hath
           these
           words
           .
           
             Secondly
             ,
             that
             part
             of
             the
             Church
             which
             is
             upon
             the
             earth
             in
             regard
             that
             the
             very
             life
             and
             being
             of
             it
             and
             of
             all
             the
             members
             of
             it
             ly
             in
             internal
             grace
             ,
             which
             cannot
             be
             seen
             ,
             in
             that
             respect
             the
             Church
             of
             Christ
             is
             called
             an
             invisible
             Church
             ▪
             but
             now
             as
             the
             same
             Church
             and
             members
             doth
             make
             a
             profession
             of
             their
             faith
             and
             obedience
             sensibly
             to
             the
             eys
             and
             ears
             of
             others
             in
             that
             respect
             it
             is
             called
             a
          
           
           
             visible
             Church
             ;
             but
             the
             visible
             is
             not
             one
             Church
             and
             the
             invisible
             another
             Church
             ,
             but
             meerly
             the
             same
             Church
             under
             several
             denominations
             ,
             the
             one
             from
             their
             constituting
             graces
             ,
             the
             other
             from
             the
             external
             profession
             of
             them
             .
          
        
         
           There
           was
           lately
           a
           printed
           sheet
           brought
           to
           my
           hands
           intituled
           ,
           The
           profession
           of
           the
           Church
           ,
           &c.
           which
           is
           owned
           by
           Mr.
           
             Richard
             Baxter
             in
             his
             Christian
             concord
             ,
          
           in
           the
           Preface
           of
           which
           are
           these
           words
           .
           
             And
             because
             Ministers
             cannot
             well
             know
             who
             are
             members
             of
             the
             Churches
             ,
             and
             who
             not
             ,
             and
             so
             must
             be
             ignorant
             of
             the
             extent
             of
             their
             charges
             and
             duties
             without
             an
             expression
             of
             their
             peoples
             consent
             .
          
           Hence
           I
           argue
           ,
           1.
           
           If
           
             Ministers
             cannot
             know
             who
             are
             members
             of
             the
             Churches
             and
             who
             not
             without
             an
             expression
             of
             their
             peoples
             consent
             ,
          
           then
           they
           cannot
           know
           infants
           to
           be
           members
           of
           the
           Churches
           ,
           who
           express
           no
           consent
           .
           2.
           
           Then
           the
           parents
           faith
           upon
           which
           they
           were
           baptized
           without
           their
           own
           consent
           expressed
           doth
           not
           make
           them
           visible
           Church-members
           ,
           for
           if
           it
           did
           they
           might
           know
           them
           by
           their
           memory
           and
           registers
           that
           they
           were
           Church-members
           .
           3.
           
           Then
           they
           are
           not
           rightly
           baptized
           by
           him
           without
           their
           consent
           .
           4.
           
           Then
           it
           is
           not
           true
           which
           Mr.
           B.
           writeth
           
             plain
             Scripture
             &c.
             pag.
          
           280.
           
           
             And
             do
             you
             not
             see
             it
             fulfilled
             before
             your
             eys
             ?
             Are
             not
          
           Bewdley
           ,
           Kederminster
           (
           meaning
           all
           the
           people
           ●lder
           and
           yonger
           )
           
             &c.
             and
          
           England
           ▪
           (
           
             till
             of
             lat●
          
           )
           
             as
             fully
             Christs
             Disciples
             and
             so
             Church-members
             ,
             a●
             the
          
           Jews
           
             were
             in
             Covenant
             with
             God
             and
             so
             Church-members
             ?
          
           which
           if
           true
           Mr.
           B.
           may
           know
           who
           at
           Kederminster
           are
           Church-members
           without
           their
           expressed
           consent
           ,
           even
           all
           the
           inhabitants
           ,
           and
           that
           his
           charge
           is
           extended
           to
           all
           .
           5.
           
           Then
           the
           gift
           of
           visible
           Church-membership
           is
           repealed
           ●ith
           in
           the
           Common
           wealth
           of
           Israel
           all
           the
           posterity
           of
           Israel
           were
           Church-members
           .
           6.
           
           By
           his
           new
           course
           of
           distinguishing
           the
           professing
           and
           subscribing
           parioshi●ers
           of
           Kederminster
           as
           Church-members
           from
           the
           rest
           as
           not
           his
           Church-members
           ,
           he
           gathers
           a
           Church
           out
           of
           a
           Church
           and
           separates
           some
           Disciples
           from
           others
           ,
           and
           doth
           himself
           make
           a
           like
           division
           in
           his
           Church
           (
           though
           not
           in
           so
           justifiable
           a
           way
           as
           he
           chargeth
           so
           fiercely
           on
           me
           and
           others
           .
           Which
           I
           conceive
           to
           be
           little
           less
           than
           a
           retractation
           of
           his
           own
           tenet
           about
           infants
           vis●●e
           Church-membership
           ,
           and
           clearing
           of
           his
           opposites
           .
           Lastly
           ,
           by
           Mr.
           Bs.
           determinations
           
           there
           is
           no
           certain
           way
           to
           know
           a
           particular
           infant
           to
           be
           a
           visible
           Church-member
           .
           For
           in
           his
           determinations
           there
           is
           no
           resolution
           ,
           nor
           according
           to
           his
           grounds
           do
           I
           think
           can
           be
           given
           a
           certain
           resolution
           whether
           the
           parent
           be
           such
           a
           one
           to
           whom
           the
           Covenant
           is
           ,
           whether
           he
           have
           that
           faith
           which
           may
           intitle
           his
           childe
           to
           visible
           Church-membership
           ,
           whether
           the
           immediate
           parents
           engagement
           be
           necessary
           or
           a
           remote
           parents
           engagement
           be
           sufficient
           ,
           whether
           the
           engagement
           must
           be
           open
           in
           the
           face
           of
           the
           Congregation
           ,
           or
           it
           be
           sufficient
           that
           it
           be
           done
           privately
           ,
           when
           it
           must
           be
           ,
           at
           Baptism
           ,
           or
           at
           some
           other
           time
           ,
           whether
           it
           need
           not
           be
           as
           o●●
           as
           he
           hath
           children
           to
           be
           admitted
           visible
           Church-members
           ,
           whether
           the
           baptizer
           may
           account
           him
           a
           visible
           Church-member
           ,
           whose
           parents
           are
           dead
           ,
           absent
           ,
           unable
           to
           come
           ,
           or
           to
           express
           their
           engagement
           and
           so
           baptize
           him
           ,
           which
           with
           many
           other
           doubt●
           would
           ●●●a●d
           the
           course
           of
           Ministers
           and
           people
           in
           their
           profane
           infant
           sprinkling
           ,
           if
           they
           did
           not
           with
           a
           blinde
           obedience
           rest
           on
           Mr.
           Bs.
           unproved
           dictates
           ,
           but
           searched
           after
           the
           truth
           considerately
           and
           impartially
           .
           But
           I
           pass
           on
           .
        
         
           6.
           
           Saith
           Mr.
           
             B.
             hence
             I
             further
             argue
             thus
             :
             I●
             Christ
             were
             much
             displeased
             with
             his
             Disciples
             for
             keeping
             infants
             from
             him
             ,
             then
             he
             took
             it
             as
             a
             part
             of
             their
             revealed
             duty
             that
             they
             should
             not
             forbid
             them
             :
             But
             the
             former
             is
             true
             ,
             therefore
             the
             later
             .
             Whence
             I
             further
             argue
             :
             if
             it
             were
             the
             Disciples
             known
             or
             revealed
             duty
             not
             to
             forbid
             them
             to
             come
             to
             Christ
             ▪
             then
             they
             must
             needs
             take
             it
             also
             for
             a
             revealed
             truth
             that
             infants
          
           in
           specie
           (
           
             and
             not
             those
             numerical
             onely
          
           )
           
             should
             not
             be
             forbidden
             to
             come
             ,
          
           (
           
             for
             they
             could
             not
             know
             that
             those
             individuals
             should
             be
             admitted
             but
             by
             knowing
             that
             infants
             should
             be
             admitted
          
           )
           
             But
             &c.
          
           
        
         
           Answ.
           The
           conclusion
           of
           the
           former
           argument
           may
           be
           granted
           ,
           and
           yet
           the
           seque●e
           of
           the
           later
           argument
           denied
           .
           For
           they
           might
           know
           it
           either
           by
           some
           particular
           sign
           from
           Christ
           or
           some
           particular
           instinct
           of
           the
           Spirit
           ,
           that
           it
           was
           their
           duty
           to
           permit
           those
           infants
           to
           come
           to
           Christ
           ,
           and
           yet
           not
           permit
           any
           more
           .
        
         
           But
           saith
           Mr.
           
             B.
             Yea
             further
          
           .
           7.
           
           
             If
             it
             were
             the
             Disciples
             revealed
             duty
             to
             admit
             infants
             to
             come
             to
             Christ
             for
             this
             very
             reason
             ,
             because
             of
             such
             is
             the
             Kingdom
             of
             Heaven
             ,
             then
             it
             was
             no
             secret
             but
             a
             revealed
             truth
             ,
             that
             of
             such
             was
             the
             Kingdom
             of
             Heaven
             :
             But
             the
             former
             is
             true
             .
             For
             Christ
             would
             not
             be
             angry
          
           
           
             so
             much
             with
             them
             for
             not
             knowing
             that
             which
             was
             neuer
             revealed
             ,
             on
             for
             not
             admitting
             them
             when
             they
             had
             no
             means
             to
             know
             them
             to
             have
             right
             of
             admittance
             .
             The
             consequence
             is
             evident
             the
             ●●for●
             ,
             and
             so
             〈◊〉
             follow
             〈◊〉
             that
             if
             it
             were
             then
             a
             revealed
             truth
             ,
             that
             of
             such
             is
             the
             Kingdom
             of
             Heaven
             ;
             then
             they
             were
             visible
             members
             of
             the
             Church
             .
             For
             that
             sort
             of
             men
             that
             are
             known
             to
             belong
             to
             Heaven
          
           (
           
             though
             it
             be
             not
             known
             of
             the
             individuals
          
           )
           
             do
             visibly
             belong
             to
             the
             Church
          
           ;
           (
           
             as
             I
             think
             none
             dare
             deny
             .
          
           )
        
         
           Answ.
           1.
           
           According
           to
           their
           exposition
           who
           understand
           [
           of
           such
           ]
           onely
           those
           that
           are
           like
           little
           children
           in
           affection
           ,
           and
           disposition
           ,
           and
           not
           of
           those
           particular
           little
           children
           then
           brought
           ,
           much
           more
           according
           to
           their
           exposition
           who
           by
           [
           of
           such
           ]
           understand
           these
           individual
           infants
           and
           no
           other
           ,
           they
           might
           know
           those
           infants
           were
           to
           be
           admitted
           ,
           and
           yet
           have
           no
           knowledg
           of
           an
           universal
           rule
           for
           admitting●
           other
           infants
           at
           other
           times
           .
           2.
           
           But
           be
           it
           granted
           that
           not
           onely
           of
           those
           individuals
           ,
           but
           also
           of
           other
           infants
           is
           the
           Kingdom
           of
           Heaven
           ,
           yet
           I
           deny
           they
           were
           visible
           Church-members
           ▪
           And
           for
           his
           proof
           ,
           I
           dare
           deny
           that
           which
           he
           f●ndly
           thinks
           ●●n●
           dare
           deny
           ,
           that
           they
           that
           are
           known
           to
           belong
           to
           Heaven
           〈◊〉
           visibly
           belong
           to
           the
           Church
           .
           Abraham
           and
           〈◊〉
           and
           J●●●●
           are
           known
           to
           belong
           to
           Heaven
           ,
           yet
           I
           do
           not
           conceive
           do
           visibly
           belong
           to
           the
           Church
           .
           And
           the
           same
           is
           true
           of
           all
           the
           spirits
           of
           the
           Just
           ▪
           made
           perfect
           ,
           of
           elect
           infants
           ●●born
           ,
           J●●●s
           unce●led
           &c.
           
           I
           know
           none
           ●●iung
           to
           the
           visible
           Church
           but
           such
           as
           sensibly
           have
           professed
           faith
           in
           Christ.
           
             Am●s
             :
             Med.
             Th.
             l.
          
           1.
           
           ●
           .
           ●1
           .
           sect
           .
           24
           ,
           25
           ,
           26
           ,
           27
           ,
           
             〈◊〉
             militant
             visibilis
             ●●su
             sc.
             vel
             sensu
             externo
             .
             〈◊〉
             prae●ect
             .
             〈◊〉
             Eccl.
             pag.
          
           246
           ▪
           
             Ecclesia
             aliquando
             denominatur
             ,
             ab●iis
             q●●
             〈◊〉
             quaeque
             ▪
             ●n
             sensum
             incurrunt
             Piscat
             ●●●or
             .
             ●o●
             ▪
          
           19.
           10.
           
             visi●il●
             appellatur
             quat●ru●●er●●s
             h●bet
             no●●●
             in
             oculo●
             〈◊〉
             〈◊〉
             .
          
           Mr.
           B.
           himself
           
             Praefest
             in
             ▪
             Morator
             ,
             sect
             .
          
           11.
           
           By
           [
           visible
           ]
           
             I
             m●an
             th●●
             which
             is
             discernible
             by
             the
             understanding
             ,
             median●●
             sensu
             .
          
           Therefore
           that
           sort
           of
           men
           that
           are
           known
           to
           belong
           to
           Heaven
           do
           not
           visibly
           belong
           to
           the
           Church
           ,
           unless
           ▪
           they
           are
           known
           so
           b●
           some
           sensible
           expression
           ,
           yea
           of
           their
           own
           ▪
           which
           is
           not
           true
           of
           infants
           ,
           much
           less
           o●
           the
           sort
           of
           them
           ,
           or
           any
           sort
           of
           being
           ,
           no
           sort
           of
           beings
           being
           visible
           ,
           but
           onely
           singula●s
           .
        
         
         
           Mr.
           B.
           goes
           on
           thus
           ,
           8.
           
           
             But
             the
             chief
             evidence
             in
             the
             Text
             lieth
             here
             ;
             if
             because
             that
             of
             such
             is
             the
             Kingdom
             ;
             therefore
             it
             was
             the
             Disciples
             sin
             to
             keep
             them
             back
             ;
             them
             it
             must
             needs
             be
             the
             very
          
           species
           
             of
             infants
             that
             Christ
             means
             ,
             are
             of
             the
             Kingdom
             ,
             (
             and
             not
             onely
             the
             aged
             humble
             )
             but
             therefore
             it
             was
             the
             Disciples
             sin
             to
             keep
             them
             back
             ,
             (
             and
             their
             duty
             to
             admit
             them
             ,
             or
             else
             Christ
             would
             not
             have
             been
             much
             displeased
             with
             them
             )
             because
             that
             of
             such
             is
             the
             Kingdom
             ;
             therefore
             it
             must
             needs
             be
             infants
             themselves
             that
             are
             of
             the
             Kingdom
             .
             The
             reason
             of
             the
             consequence
             lieth
             here
             ;
             It
             would
             be
             no
             sin
             〈◊〉
             the
             Disciples
             to
             keep
             away
             from
             Christ
             those
             that
             were
             〈◊〉
             m●er
             Emble●s
             of
             the
             saved
             .
             For
             else
             it
             would
             have
             been
             the
             Disciples
             sin
             to
             have
             forbidden
             all
             the
             Sheep
             or
             Doves
             in
             the
             countrey
             to
             have
             been
             brought
             to
             Christ
             to
             l●y
             han●s
             on
             .
             This
             is
             plain
             and
             convincing
             to
             me
             .
          
        
         
           Answ.
           The
           conclusion
           i●
           granted
           ,
           that
           it
           was
           the
           infants
           ,
           if
           they
           were
           infants
           that
           were
           brought
           to
           Christ
           themselves
           ,
           and
           not
           onely
           the
           aged
           humble
           resembled
           by
           them
           ,
           that
           are
           of
           the
           Kingdom
           Mr.
           B.
           needed
           not
           to
           have
           cast
           away
           so
           much
           pains
           in
           ●r●ving
           it
           against
           me
           ,
           who
           do
           in
           my
           
             Postscrip●
             sect
             ▪
          
           〈◊〉
           say
           ,
           I
           stick
           not
           to
           that
           Exposition
           of
           not
           including
           those
           infants
           .
           But
           I
           think
           Mr.
           B.
           would
           prove
           ,
           that
           not
           onely
           Christ
           said
           of
           those
           infants
           ,
           but
           of
           the
           very
           species
           of
           infants
           is
           the
           Kingdom
           of
           God
           ▪
           Which
           speech
           of
           his
           hath
           in
           it
           sundry
           absurditie●
           .
           1.
           
           He
           seems
           to
           make
           infants
           a
           distinct
           species
           from
           the
           aged
           :
           whereas
           in
           ●og●ck
           [
           
             〈◊〉
             ,
             mankinde
          
           ]
           is
           
             species
             i●
             a
             ,
             the
             lowest
             k●●●●
          
           in
           the
           Predicament
           of
           substance
           ;
           and
           it
           is
           a
           Rule
           in
           that
           Art
           ▪
           ●ha●
           Se●
           and
           Age
           
             〈◊〉
             v●riant
             speciem
             ,
             do
             not
             vary
             the
             kinde
             .
          
           2
           ▪
           When
           he
           saith
           ,
           
             the
             very
          
           species
           
             are
             of
             the
             Kingdom
          
           ,
           sith
           he
           grants
           ,
           that
           by
           the
           Kingdom
           is
           meant
           the
           invisible
           Church
           ▪
           his
           words
           s●●m
           to
           〈◊〉
           ▪
           that
           all
           infants
           are
           of
           the
           invisible
           Church
           .
           For
           the
           very
           species
           c●●preh●nd
           all
           the
           individuals
           ,
           and
           then
           he
           must
           hold●
           all
           infants
           are
           elect
           ▪
           (
           for
           onely
           the
           elect
           are
           of
           the
           invisible
           Church
           )
           and
           if
           after
           they
           be
           reproba●e
           then
           election
           is
           rev●cable
           ,
           and
           the
           elect
           may
           not
           be
           saved
           .
           But
           if
           he
           mea●
           it
           odely
           of
           some
           of
           that
           sort
           ,
           and
           particularly
           all
           the
           infants
           of
           believers
           neither
           is
           that
           t●●●
           ,
           sith
           the
           contrary
           is
           manifest
           in
           Esau.
           But
           if
           he
           mean
           no
           more
           than
           this
           ,
           that
           of
           some
           elect
           infants
           ,
           yea
           and
           of
           others
           than
           those
           particular
           infants
           is
           the
           Kingdom
           
           of
           God
           ,
           I
           should
           not
           stick
           to
           grant
           it
           ,
           nor
           need
           Mr.
           B.
           thus
           trouble
           himself
           to
           prove
           it
           ,
           though
           I
           think
           his
           consequence
           is
           not
           good
           .
           For
           it
           might
           be
           their
           sin
           to
           keep
           back
           those
           infants
           from
           Christ
           ,
           if
           Christ
           did
           by
           any
           sign
           discover
           his
           minde
           to
           have
           them
           brought
           ,
           though
           it
           were
           not
           to
           declare
           their
           title
           ,
           or
           any
           other
           infants
           title
           to
           the
           Kingdom
           of
           Heaven
           ,
           but
           onely
           to
           use
           them
           as
           Emblems
           .
           Nor
           is
           Mr.
           Bs.
           reason
           forcible
           ,
           
             that
             then
             it
             might
             have
             been
             their
             sin
             to
             have
             forbidden
             Sheep
             and
             Doves
             to
             be
             brought
             to
             Christ.
          
           For
           it
           may
           be
           granted
           ,
           that
           this
           might
           have
           been
           their
           sin
           ,
           if
           Christ
           had
           in
           like
           manner
           declared
           his
           minde
           by
           any
           sign
           concerning
           such
           Sheep
           ,
           that
           they
           should
           be
           brought
           to
           him
           .
           Mr.
           Bs.
           arguing
           runs
           upon
           this
           supposition
           ,
           that
           the
           Apostles
           might
           know
           it
           was
           their
           duty
           at
           all
           times
           to
           permit
           infants
           to
           come
           to
           Christ
           from
           a
           general
           truth
           ,
           that
           of
           all
           infants
           (
           at
           least
           of
           believers
           )
           is
           the
           Kingdom
           of
           God
           ,
           (
           which
           he
           neither
           proves
           ,
           nor
           can
           prove
           )
           whereas
           the
           Apostles
           fault
           might
           be
           in
           not
           heeding
           some
           particular
           thing
           he
           had
           then
           by
           some
           words
           or
           other
           sign
           made
           known
           of
           those
           infants
           then
           brought
           ,
           or
           not
           considering
           Christs
           Office
           ,
           and
           constant
           practice
           of
           doing
           good
           to
           all
           ,
           specially
           to
           infirm
           and
           diseased
           persons
           ,
           such
           as
           those
           infants
           might
           be
           ,
           and
           as
           some
           conceive
           were
           ,
           and
           accordingly
           brought
           to
           be
           cured
           by
           Christ.
           But
           Mr.
           B.
           is
           not
           yet
           come
           to
           that
           he
           would
           have
           .
        
         
           9.
           
           Saith
           he
           ,
           
             Those
             that
             Christ
             took
             in
             his
             arms
             ,
             laid
             his
             hands
             on
             ,
             and
             blessed
             ,
             were
             visible
             members
             of
             his
             Church
             ,
             and
             not
             meer
             resemblances
             of
             such
             :
             but
             some
             infants
             Christ
             took
             in
             his
             arms
             ,
             laid
             his
             hands
             on
             ,
             and
             blessed
             :
             therefore
             some
             infants
             were
             members
             of
             the
             visible
             Church
             ,
             (
             and
             consequently
             Christ
             hath
             not
             repealed
             the
             Church-membership
             of
             infants
             )
             and
             they
             were
             not
             meer
             resemblances
             of
             such
             .
             For
             would
             Christ
             have
             blessed
             so
             a
             Sheep
             or
             Dove
             ?
             or
             are
             they
             blessed
             of
             Christ
             ,
             and
             yet
             not
             so
             much
             as
             visible
             members
             of
             his
             Church
             ?
             Sure
             there
             are
             none
             visibly
             blest
             without
             the
             visible
             Church
             .
             And
             it
             was
             not
             these
             onely
             ;
             for
             I
             have
             proved
             ,
             it
             was
             the
             Disciples
             duty
             to
             admit
             others
             to
             the
             like
             blessing
             .
          
        
         
           Answ.
           I
           do
           not
           say
           ,
           that
           the
           infants
           Christ
           took
           in
           his
           arms
           were
           meer
           resemblances
           of
           visible
           Church-members
           ,
           and
           therefore
           Mr.
           B.
           in
           seeking
           to
           prove
           it
           still
           follows
           a
           false
           sent
           ,
           proving
           what
           is
           not
           denied
           .
           But
           the
           other
           part
           of
           the
           conclusion
           is
           denied
           by
           
           me
           [
           
             to
             wit
             ,
             that
             some
             infants
             were
             members
             of
             the
             visible
             Church
          
           ]
           and
           that
           part
           of
           the
           major
           ,
           [
           
             those
             that
             Christ
             took
             in
             his
             arms
             ,
             laid
             his
             hands
             on
             ,
             and
             blessed
             ,
             were
             visible
             members
             of
             his
             Church
          
           ]
           and
           for
           his
           proof
           ,
           that
           [
           
             none
             are
             visibly
             blest
             without
             the
             visible
             Church
          
           ]
           I
           deny
           it
           ,
           nor
           doth
           he
           bring
           any
           thing
           to
           prove
           it
           but
           his
           own
           words
           ,
           sure
           it
           is
           so
           .
           But
           I
           count
           it
           false
           .
           For
           Jacob
           visibly
           blessed
           
             Pharaoh
             ,
             Gen.
          
           47.
           10.
           and
           yet
           Pharaoh
           was
           not
           of
           the
           visible
           Church
           .
           When
           Christ
           did
           raise
           Jairus
           daughter
           ,
           heal
           the
           daughter
           of
           the
           Syrophoenician
           ,
           I
           conceive
           they
           had
           a
           visible
           blessing
           ,
           and
           yet
           were
           not
           of
           the
           visible
           Church
           .
           And
           if
           it
           were
           the
           Disciples
           duty
           to
           admit
           others
           to
           the
           like
           blessing
           ,
           yet
           there
           is
           neither
           in
           the
           Text
           nor
           elsewhere
           a
           word
           to
           prove
           ,
           it
           was
           their
           duty
           to
           admit
           them
           to
           the
           like
           blessing
           by
           any
           other
           than
           Christ
           himself
           ,
           and
           his
           own
           laying
           hands
           on
           them
           .
           Or
           if
           it
           were
           imagined
           ,
           that
           Christ
           intended
           this
           should
           be
           a
           Rule
           to
           the
           Disciples
           for
           their
           conferring
           a
           like
           blessing
           on
           infants
           ,
           yet
           that
           it
           must
           be
           a
           Rule
           to
           successors
           ,
           and
           if
           to
           successors
           ,
           to
           all
           Ministers
           to
           do
           it
           ,
           or
           that
           they
           must
           do
           it
           by
           baptism
           ,
           and
           not
           rather
           as
           the
           Bishops
           did
           it
           in
           Confirmation
           ,
           by
           laying
           on
           of
           hands
           ,
           hath
           not
           the
           least
           shadow
           of
           proof
           ;
           but
           rather
           the
           contrary
           is
           more
           likely
           .
           And
           accordingly
           
             Jancerus
             ,
             &
             Concilium
             Senonense
          
           ,
           as
           
             Chamier
             tom
          
           .
           4.
           
           
             Panstr
             .
             Cath.
             lib.
          
           4.
           cap.
           9.
           sect
           .
           3.
           the
           composers
           of
           the
           Interim
           ,
           as
           
             Osiander
             Epit.
             Hist.
             Eccl.
             Cent.
          
           16.
           lib.
           2.
           cap.
           68.
           pag.
           451.
           relate
           ,
           gathered
           the
           institution
           of
           Confirmation
           from
           thence
           .
        
         
           But
           Mr.
           B.
           adds
           ,
           
             And
             it
             is
             yet
             more
             considerable
             ,
             that
             all
             the
             three
             former
             Evangelists
             make
             full
             mention
             of
             these
             passages
             of
             Christ
             ;
             and
             therefore
             it
             is
             evident
             that
             they
             were
             not
             taken
             for
             small
             circumstantials
             ,
             but
             Doctrines
             of
             moment
             for
             the
             Churches
             information
             .
             They
             are
             recorded
             also
             in
             Matth.
          
           18.
           2
           ,
           3
           ,
           4
           ,
           
             &c.
             
             Matth.
          
           19.
           13
           ,
           14.
           
           Luke
           9.
           47.
           
           Luke
           18.
           16
           ,
           17.
           
           
             I
             desire
             any
             tender
             conscienced
             Christian
             ,
             that
             is
             in
             doubt
             whether
             infants
             should
             be
             admitted
             members
             of
             the
             visible
             Church
             ,
             and
             would
             fain
             know
             what
             is
             the
             pleasure
             of
             Christ
             in
             this
             thing
             ,
             to
             reade
             over
             the
             Texts
             impartially
             ,
             and
             considerately
             ,
             and
             then
             bethink
             himself
             ,
             whether
             it
             be
             more
             likely
             that
             it
             will
             please
             Christ
             better
             to
             bring
             or
             solemnly
             admit
             infants
             into
             the
             Church
             ,
             or
             to
             shut
             them
             out
             ;
             and
             whether
             these
             words
             of
             Christ
             so
             plain
             and
             earnest
             will
             not
             be
             a
             better
             plea
             at
             Judgment
             for
             our
             admitting
          
           
           
             infants
             ,
             than
             any
             that
             ever
             the
             Anabaptists
             brought
             will
             be
             to
             them
             for
             refusing
             them
             .
          
        
         
           Answ.
           Mr.
           B.
           wanting
           proof
           fals
           here
           to
           his
           Rhetorick
           ,
           which
           elsewhere
           he
           falsly
           chargeth
           on
           me
           as
           my
           fault
           ,
           but
           is
           indeed
           the
           chief
           part
           of
           his
           Book
           ,
           and
           prevails
           much
           with
           the
           most
           of
           Readers
           .
           But
           it
           is
           the
           property
           of
           childish
           persons
           to
           be
           affrighted
           with
           such
           mormo's
           .
           I
           grant
           that
           the
           passages
           of
           Christ
           were
           by
           the
           Evangelists
           taken
           not
           for
           small
           circumstantials
           ,
           but
           Doctrines
           of
           moment
           for
           the
           Churches
           information
           :
           yet
           not
           teaching
           infants
           visible
           Church-membership
           and
           baptism
           .
           What
           ever
           Christian
           I
           be
           ,
           I
           have
           read
           over
           the
           Texts
           impartially
           ,
           and
           considerately
           as
           I
           think
           this
           and
           other
           writings
           shew
           ,
           and
           I
           do
           declare
           in
           the
           presence
           of
           God
           that
           these
           passages
           do
           confirm
           me
           in
           this
           truth
           ,
           that
           it
           is
           not
           the
           will
           of
           Christ
           that
           infants
           should
           be
           baptized
           ,
           because
           he
           neither
           baptized
           ,
           nor
           appointed
           these
           to
           be
           baptized
           ,
           and
           that
           the
           words
           of
           Christ
           here
           are
           so
           impertinent
           that
           they
           are
           more
           likely
           to
           be
           a
           plea
           against
           infant
           baptizers
           who
           on
           such
           weak
           conjectures
           go
           against
           the
           plain
           institution
           of
           Christ
           Matth.
           28.
           19.
           
           Mark
           16.
           15.
           16.
           and
           the
           constant
           use
           of
           the
           Apostles
           and
           first
           ages
           .
           And
           I
           do
           further
           declare
           that
           on
           my
           most
           serious
           studies
           I
           do
           resolve
           notwithstanding
           the
           evasions
           they
           bring
           ,
           that
           the
           plea
           they
           make
           hence
           for
           infant
           baptism
           ,
           and
           that
           which
           is
           alleaged
           of
           their
           being
           Disciples
           ,
           visible
           Church-members
           ,
           in
           the
           Covenant
           ,
           doth
           as
           well
           tie
           them
           to
           admit
           them
           to
           the
           Lords
           supper
           as
           to
           baptism
           ,
           and
           that
           in
           refusing
           to
           admit
           them
           to
           baptism
           we
           have
           as
           good
           a
           plea
           and
           better
           at
           Judgment
           then
           they
           have
           in
           refusing
           to
           admit
           them
           to
           the
           Lords
           Supper
           .
           Nor
           is
           it
           to
           me
           any
           other
           than
           a
           sad
           sign
           either
           of
           injudiciousness
           or
           slothfulnes
           in
           searching
           after
           the
           truth
           ,
           or
           prejudice
           ,
           or
           adhering
           to
           mens
           sayings
           out
           of
           reverence
           of
           their
           persons
           ,
           or
           faction
           or
           some
           such
           like
           evil
           quality
           both
           in
           Ministers
           and
           people
           even
           those
           of
           tender
           consciences
           that
           they
           still
           retain
           so
           gross
           an
           abuse
           as
           infant
           baptism
           is
           upon
           such
           weak
           reasons
           as
           they
           do
           ,
           and
           neglect
           yea
           and
           oppose
           the
           baptism
           of
           believers
           so
           manifestly
           Commanded
           by
           Christ
           and
           practised
           by
           his
           Apostles
           .
           But
           I
           must
           follow
           Mr.
           B.
           
        
         
           
             But
             what
             saith
          
           Mr.
           
             T.
             against
             this
             ?
             why
          
           .
           1.
           
           
             He
             saith
             ,
             it
             was
             some
             extraordinary
             blessing
             to
             them
             that
             Christ
             intended
             Apol.
             p.
          
           149.
           
           Answ.
           1.
           
             it
             was
             a
             discovery
             of
             their
             title
             to
          
           
           
             the
             Kingdom
             of
             Heaven
             .
             It
             was
             such
             an
             extraordinary
             blessing
             that
             included
             the
             ordinary
             .
             If
             extraordinary
             blessing
             the●
             much
             more
             ordinary
             .
          
           2
           
             It
             was
             such
             as
             the
             Disciples
             should
             have
             known
             that
             these
             should
             be
             admitted
             to
             ,
             or
             else
             Christ
             would
             not
             have
             been
             displeased
             .
          
        
         
           Answ.
           It
           is
           true
           I
           give
           this
           reason
           why
           I
           conceive
           that
           [
           of
           such
           ]
           included
           those
           infants
           as
           conceiving
           from
           the
           circumstances
           of
           the
           thing
           that
           Christ
           intended
           some
           extraordinary
           blessing
           to
           them
           ,
           and
           declaration
           concerning
           them
           .
           And
           in
           my
           
             Examen
             pag.
          
           147.
           
           I
           say
           ,
           Christs
           action
           in
           this
           business
           is
           proper
           to
           him
           as
           the
           great
           Prophet
           of
           the
           Church
           and
           extraordinary
           ,
           and
           therfore
           yeilds
           no
           ground
           for
           an
           ordinary
           rule
           of
           baptizing
           infants
           by
           the
           ordinary
           Ministery
           ,
           no
           more
           than
           Christs
           whipping
           buyers
           out
           of
           the
           Temple
           ,
           though
           related
           by
           the
           four
           Evangelists
           ,
           for
           an
           ordinary
           practise
           answerable
           thereto
           .
           Now
           this
           is
           not
           denied
           by
           Mr.
           B.
           But
           he
           says
           ,
           
             it
             was
             such
             an
             extraordinary
             blessing
             as
             included
             the
             ordinary
             :
             if
             extraordinary
             blessing
             ,
             then
             much
             more
             ordinary
             .
          
           But
           1.
           these
           things
           are
           said
           without
           proof
           .
           2.
           
           Their
           falshood
           is
           shewed
           ,
           and
           the
           rest
           is
           answered
           before
           .
        
         
           He
           adds
           ,
           
             But
             Mr.
             T.
             saith
             ,
             
               Apol.
               pag.
            
             151.
             
             That
             [
             the
             reason
             of
             Christs
             anger
             was
             their
             hindring
             him
             in
             his
             design
             ,
             not
             the
             knowledg
             they
             had
             of
             their
             present
             visible
             Title
             ;
             this
             is
             but
             a
             dream
             .
             ]
             To
             which
             I
             answer
             ,
             1.
             
             Mr.
             T.
             is
             as
             bold
             to
             speak
             of
             Christs
             thoughts
             without
             Book
             ,
             and
             to
             search
             the
             Searcher
             of
             hearts
             ,
             as
             if
             he
             were
             resolved
             to
             make
             Christs
             meaning
             be
             what
             he
             would
             have
             it
             .
             2.
             
             What
             Design
             was
             it
             that
             Christ
             had
             in
             hand
             ?
             Was
             it
             any
             other
             than
             the
             discovery
             of
             his
             mercy
             to
             the
             species
             of
             infants
             ,
             and
             to
             those
             among
             others
             ?
             and
             a
             presenting
             them
             as
             a
             Patern
             to
             his
             followers
             ,
             and
             to
             teach
             his
             Church
             humility
             and
             renovation
             ,
             and
             to
             leave
             them
             an
             assurance
             against
             Anabaptists
             ,
             that
             it
             is
             his
             pleasure
             ,
             that
             infants
             should
             not
             be
             kept
             from
             him
             .
          
        
         
           Answ.
           1.
           
           There
           was
           no
           such
           boldness
           in
           my
           speech
           as
           Mr.
           B.
           rashly
           ,
           and
           like
           a
           calumniator
           chargeth
           me
           with
           ,
           but
           such
           as
           must
           be
           granted
           true
           ,
           if
           we
           conceive
           Christ
           to
           have
           acted
           as
           a
           rational
           being
           that
           propounds
           an
           end
           or
           design
           in
           his
           actings
           .
           2.
           
           The
           last
           of
           the
           designs
           Mr.
           B.
           mentions
           ,
           
             assuring
             that
             it
             is
             his
             pleasure
             that
             infants
             should
             not
             be
             kept
             from
             him
          
           ;
           meaning
           by
           not
           baptizing
           
           them
           ,
           is
           his
           figment
           .
           His
           design
           I
           knew
           without
           searching
           Christs
           heart
           immediately
           by
           reading
           his
           facts
           ,
           which
           shew
           his
           ends
           to
           be
           1.
           the
           blessing
           those
           infants
           .
           2.
           
           Teaching
           Doctrine
           concerning
           such
           .
           3.
           
           Shewing
           himself
           thereby
           the
           great
           Prophet
           of
           his
           Church
           ,
           and
           bestower
           of
           blessings
           .
        
         
           3.
           
           Saith
           Mr.
           B.
           
           
             How
             did
             the
             Disciples
             hinder
             Christs
             design
             ?
             Not
             by
             hindring
             him
             immediately
             ,
             but
             by
             rebuking
             those
             that
             brought
             the
             infants
             .
             4.
             
             If
             this
             were
             no
             fault
             in
             them
             ,
             why
             should
             Christ
             be
             displeased
             ,
             and
             much
             displeased
             at
             it
             ?
             And
             how
             could
             it
             be
             their
             fault
             to
             hinder
             people
             from
             bringing
             infants
             to
             Christ
             ,
             if
             they
             might
             not
             know
             that
             they
             ought
             to
             be
             admitted
             ?
             And
             could
             they
             know
             of
             Christs
             private
             intents
             and
             designs
             ?
             Were
             there
             but
             this
             one
             consideration
             hence
             to
             be
             urged
             ,
             I
             du●st
             challenge
             Mr.
             T.
             to
             answer
             (
             as
             far
             as
             modesty
             would
             permit
             a
             challenge
             )
             that
             is
             ,
             if
             Christ
             had
             intended
             onely
             that
             humility
             or
             docibleness
             should
             be
             commended
             from
             these
             infants
             as
             an
             Emblem
             to
             his
             Disciples
             ,
             then
             it
             could
             be
             none
             of
             their
             fault
             to
             forbid
             bringing
             of
             them
             to
             Christ
             ;
             for
             how
             could
             they
             know
             what
             use
             Christ
             would
             make
             of
             them
             ?
             or
             by
             what
             Emblem
             he
             would
             teach
             them
             ?
             or
             when
             he
             would
             do
             it
             ?
             All
             the
             creatures
             in
             the
             world
             may
             be
             Emblems
             of
             some
             good
             ;
             and
             must
             they
             therefore
             permit
             the
             bringing
             of
             all
             to
             Christ
             ?
             Christ
             had
             not
             told
             them
             his
             design
             before
             hand
             to
             teach
             them
             by
             these
             Emblems
             ;
             and
             when
             they
             knew
             his
             minde
             they
             desisted
             .
          
        
         
           Answ.
           They
           might
           know
           Prophets
           did
           bless
           persons
           even
           little
           ones
           ,
           they
           knew
           that
           Matth.
           18.
           2.
           
           Christ
           had
           before
           familiarly
           used
           a
           little
           childe
           ,
           and
           so
           was
           not
           averse
           from
           them
           ,
           they
           knew
           or
           might
           know
           that
           Christ
           was
           the
           great
           Prophet
           that
           was
           to
           come
           into
           the
           world
           ,
           that
           he
           made
           it
           his
           work
           to
           do
           good
           ,
           that
           he
           did
           permit
           all
           sorts
           of
           persons
           that
           came
           for
           healing
           or
           other
           blessings
           to
           come
           to
           him
           ,
           and
           therefore
           it
           was
           their
           fault
           to
           hinder
           Christ
           in
           this
           design
           ,
           and
           to
           hinder
           any
           that
           came
           to
           him
           for
           his
           blessing
           .
           I
           neither
           say
           that
           his
           design
           was
           onely
           to
           teach
           humility
           by
           these
           as
           an
           Emblem
           ,
           nor
           that
           they
           knew
           or
           might
           know
           what
           use
           Christ
           would
           make
           of
           these
           infants
           .
           Mr.
           Bs.
           challenge
           is
           upon
           a
           mistake
           ,
           as
           if
           I
           affirmed
           ,
           that
           Christ
           would
           have
           those
           infants
           brought
           onely
           to
           teach
           humility
           by
           them
           ,
           when
           the
           very
           words
           he
           cites
           are
           to
           the
           contrary
           .
           I
           am
           weary
           with
           answering
           such
           meer
           cavils
           of
           a
           
           man
           ,
           who
           if
           he
           were
           not
           set
           on
           wrangling
           ,
           might
           by
           heeding
           my
           words
           answer
           himself
           .
        
         
           5.
           
           Saith
           he
           ,
           
             If
             it
             had
             been
             onely
             for
             the
             present
             design
             ,
             then
             Christ
             would
             have
             spoke
             but
             of
             those
             individual
             infants
             ,
             and
             have
             said
             ,
             Suffer
             those
             now
             to
             come
             :
             But
             it
             appears
             from
             the
             Text
             ,
             1.
             that
             it
             was
             not
             those
             individuals
             more
             than
             others
             that
             the
             Disciples
             were
             offended
             at
             ,
             or
             disliked
             should
             be
             brought
             ;
             but
             the
             species
             ,
             or
             those
             infants
             because
             infants
             .
             2.
             
             And
             that
             Christ
             doth
             not
             onely
             speak
             against
             their
             hindring
             those
             individuals
             ,
             but
             the
             species
             ,
             and
             lays
             them
             down
             a
             rule
             and
             command
             for
             the
             future
             as
             well
             as
             for
             the
             present
             that
             they
             should
             suffer
             little
             children
             to
             come
             to
             him
             ,
             and
             not
             forbid
             them
             .
          
        
         
           Answ.
           It
           is
           in
           all
           the
           Evangelists
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           notes
           the
           children
           then
           brought
           ,
           and
           no
           other
           ,
           though
           I
           deny
           not
           but
           this
           fact
           and
           the
           reason
           thereof
           were
           a
           rule
           for
           the
           future
           as
           well
           as
           for
           the
           present
           ,
           yet
           not
           either
           for
           the
           Apostles
           or
           any
           Successors
           to
           lay
           hands
           on
           them
           ,
           or
           baptize
           them
           ;
           but
           for
           them
           ,
           if
           any
           more
           infants
           were
           thus
           brought
           to
           Christs
           person
           ,
           that
           his
           own
           hands
           might
           be
           layd
           on
           them
           ,
           that
           they
           should
           permit
           it
           .
        
         
           6.
           
           Saith
           Mr.
           
             B.
             And
             he
             doth
             not
             command
             this
             upon
             the
             reason
             of
             any
             private
             design
             ,
             but
             because
             of
             such
             is
             the
             Kingdom
             of
             Heaven
             .
          
        
         
           Answ.
           Mr.
           B.
           still
           mistakes
           me
           ,
           as
           if
           I
           had
           said
           [
           private
           design
           ]
           that
           is
           a
           design
           proper
           to
           those
           infants
           onely
           ;
           whereas
           my
           words
           were
           [
           present
           design
           ]
           which
           I
           shew
           before
           what
           it
           was
           ,
           and
           thereby
           it
           may
           be
           easily
           conceived
           I
           meant
           such
           a
           design
           as
           tended
           to
           shew
           his
           Office
           ,
           readiness
           to
           do
           good
           ,
           and
           interest
           that
           infants
           and
           such
           as
           were
           like
           them
           might
           have
           to
           the
           Kingdom
           of
           Heaven
           .
        
         
           7.
           
           Saith
           he
           ,
           
             And
             where
             Mr.
             T.
             saith
             ,
             It
             was
             not
             from
             any
             knowledg
             they
             had
             of
             their
             present
             visible
             title
             ;
             I
             answer
             ,
             Who
             said
             it
             was
             ?
             Did
             Mr.
             Blake
             ?
             No
             ;
             but
             it
             was
             a
             thing
             the
             Disciples
             ought
             to
             have
             known
             ,
             that
             infants
             are
             welcom
             to
             Christ
             ,
             and
             that
             of
             such
             is
             the
             Kingdom
             ,
             and
             therefore
             because
             of
             such
             is
             his
             Kingdom
             ,
             they
             should
             not
             be
             kept
             from
             him
             ?
             God
             will
             not
             be
             much
             displeased
             with
             men
             for
             being
             ignorant
             of
             that
             which
             they
             ought
             not
             to
             know
             .
          
        
         
           Answ.
           Mr.
           Blake
           in
           his
           
             Answer
             to
             my
             letter
          
           had
           said
           pag.
           90.
           
           
           They
           (
           the
           infants
           brought
           to
           Christ
           )
           
             had
             a
             present
             visible
             title
             such
             as
             the
             Apostles
             ought
             to
             have
             known
             ,
          
           and
           this
           he
           gives
           as
           the
           reason
           why
           Christ
           was
           so
           much
           displeased
           with
           the
           Disciples
           forbidding
           them
           to
           be
           brought
           .
           To
           which
           my
           words
           are
           rightly
           opposed
           .
           Nor
           is
           any
           thing
           put
           on
           Mr.
           Blake
           But
           his
           own
           words
           .
           If
           Mr.
           
             B.
             will
             not
             say
             that
             Christs
             anger
             was
             from
             any
             knowledg
             the
             Apostles
             had
             of
             the
             infants
             present
             visible
             title
             ,
          
           then
           he
           must
           acknowledg
           the
           Apostles
           had
           no
           knowledg
           of
           the
           visible
           Church-membership
           of
           infants
           then
           ,
           or
           visible
           title
           to
           one
           Church
           privilege
           which
           shews
           that
           in
           Christs
           Church
           no
           infants
           were
           then
           counted
           visible
           Church
           members
           ,
           else
           these
           could
           not
           but
           know
           it
           .
           Nor
           is
           there
           any
           thing
           in
           the
           Text
           that
           shews
           that
           Christ
           was
           angry
           with
           them
           for
           not
           knowing
           this
           ,
           nor
           did
           this
           teaching
           inform
           them
           in
           this
           ,
           nor
           did
           Christ
           
             admit
             them
             as
          
           Mr.
           Blake
           saith
           ,
           
             to
             a
             Church
             privilege
          
           ,
           nor
           if
           it
           were
           true
           that
           the
           blessing
           were
           a
           Church
           privilege
           common
           to
           all
           Church-members
           ,
           yet
           infants
           were
           as
           capable
           of
           baptism
           as
           of
           it
           ,
           sith
           the
           institution
           of
           baptism
           is
           otherwise
           .
           To
           me
           it
           is
           a
           strong
           presumption
           that
           the
           Apostles
           understood
           not
           Christs
           words
           and
           deeds
           as
           importing
           Church
           privilege
           conferred
           on
           those
           infants
           which
           did
           infer
           a
           title
           to
           baptism
           ,
           as
           Mr.
           Blake
           imagins
           ,
           in
           that
           the
           Apostles
           did
           not
           baptize
           them
           ,
           which
           is
           confessed
           by
           some
           paedobaptists
           ,
           and
           appears
           both
           in
           that
           no
           such
           thing
           is
           enjoyned
           them
           by
           Christ
           ,
           or
           related
           as
           done
           by
           them
           ,
           and
           what
           was
           done
           to
           them
           is
           related
           as
           done
           by
           Christ
           himself
           who
           did
           not
           baptize
           John
           4.
           2.
           and
           it
           is
           said
           Matth.
           19.
           15.
           
             when
             he
             had
             put
             his
             hands
             on
             them
             he
             departed
             thence
             ,
          
           and
           with
           him
           his
           Disciples
           ,
           as
           appears
           by
           the
           speeches
           of
           them
           upon
           occasion
           of
           the
           yong
           mans
           conference
           with
           Christ
           ,
           which
           presently
           followed
           .
           Now
           if
           the
           Apostles
           knew
           not
           such
           baptizability
           of
           infants
           there
           is
           no
           likelihood
           that
           Christs
           words
           or
           blessing
           proved
           such
           baptizability
           .
           If
           they
           did
           know
           it
           ,
           and
           yet
           did
           them
           not
           right
           ,
           no
           doubt
           Christ
           would
           have
           been
           more
           angry
           for
           their
           not
           baptizing
           them
           ,
           then
           for
           rebuking
           those
           that
           brought
           them
           .
           And
           whereas
           Mr.
           
             B.
             blesseth
             Christ
             for
             his
             discovery
             concerning
             infants
          
           as
           he
           construes
           it
           ,
           I
           bless
           God
           that
           hath
           shewed
           me
           the
           frivolousnes
           of
           Mr.
           Bs.
           arguings
           ,
           and
           I
           say
           of
           such
           as
           are
           led
           away
           with
           such
           trifling
           reasons
           ,
           as
           the
           Apostles
           sayd
           1
           Cor
           14.
           38.
           
           
             If
             any
             man
             be
             ignorant
             let
             him
             be
             ignorant
             .
          
           As
           for
           his
           observation
           in
           the
           close
           
           of
           the
           chapter
           it
           s
           like
           the
           rest
           .
           For
           Christs
           
             calling
             his
             Disciples
             little
             children
          
           and
           the
           
             Apostles
             so
             calling
             Christians
          
           shews
           love
           and
           tendernes
           ,
           but
           not
           that
           infants
           are
           visible
           Church-members
           ,
           no
           more
           then
           Christs
           calling
           the
           same
           his
           Lambs
           and
           sheep
           ,
           John
           21.
           15
           ,
           16
           ,
           &c.
           shews
           that
           sheep
           and
           Lambs
           are
           visible
           Church-members
           .
           Thus
           much
           for
           answer
           of
           that
           chapter
           of
           M.
           B.
           
        
      
       
         
           
             SECT
             .
             XVIII
          
           .
        
         
           
             The
             41.
             
             Chapter
             of
             Mr.
             
               Blakes
               Vindic.
               Foed
            
             .
             about
             Christs
             speech
             of
             little
             children
             ,
             Matth.
             19.
             14.
             is
             answered
             ,
             and
             my
             sayings
             in
             my
             Postscript
             vindicated
             .
          
        
         
           MR.
           Blake
           since
           the
           publishing
           of
           my
           Postscript
           to
           my
           Apology
           in
           reply
           to
           his
           
             Answer
             to
             my
             letter
          
           in
           his
           Book
           intituled
           
             Vindic.
             foed
             .
             c.
          
           41
           ,
           43.
           sect
           .
           1.
           hath
           published
           somewhat
           that
           is
           to
           be
           further
           examined
           .
           He
           saith
           ,
           
             They
             looked
             upon
             Christ
             (
             as
             it
             seems
             )
             as
             a
             great
             Prophet
             highly
             in
             favour
             with
             God
             ,
             and
             such
             were
             wont
             to
             bless
             in
             the
             name
             of
             God
             ,
             and
             their
             blessing
             was
             highly
             prized
             ,
             and
             hands
             were
             used
             to
             be
             imposed
             on
             persons
             in
             blessing
             ,
             Gen.
          
           48.
           14.
           which
           I
           allow
           .
           He
           sets
           down
           six
           positions
           ,
           the
           first
           of
           which
           having
           confirmed
           ,
           he
           speaks
           thus
           of
           me
           .
           Mr.
           
             T.
             brought
             his
             reasons
             against
             this
             ,
             to
             have
             nipt
             all
             in
             the
             bud
             ,
             but
             those
             he
             hath
             quit
             ,
             and
             is
             brought
             to
             confess
             that
             he
             contradicted
             himself
             in
             them
             ,
             and
             hath
             not
             a
             word
             to
             excuse
             his
             false
             quotation
             out
             of
             Mark
             ,
             concerning
             scandalizing
             ,
             onely
             excusing
             himself
             that
             he
             delivered
             himself
             doubtfully
             in
             them
             .
             Apol.
          
           149.
           
        
         
           Answ.
           It
           is
           true
           I
           brought
           in
           my
           
             Examen
             p.
          
           146.
           
           Piscators
           reasons
           in
           his
           Observ.
           11.
           on
           Matth.
           19.
           14.
           to
           prove
           the
           little
           children
           Matth.
           19.
           13.
           14.
           
             not
             to
             have
             been
             infants
             ,
             but
             boyes
             who
             were
             capable
             of
             instruction
             ,
          
           which
           it
           is
           true
           I
           say
           in
           my
           
             Apol
             p.
          
           149.
           
           I
           d●d
           not
           stick
           to
           ,
           nor
           need
           I
           sith
           at
           first
           I
           said
           
             Examen
             pag.
          
           145.
           onely
           ,
           It
           is
           doubtfull
           whether
           these
           were
           infants
           or
           no.
           Nor
           is
           it
           truely
           said
           by
           Mr.
           Bl.
           that
           
             I
             excused
             my self
          
           ,
           as
           if
           I
           had
           been
           in
           a
           fault
           .
           For
           it
           is
           true
           which
           I
           alleged
           ,
           not
           onely
           Piscator
           conceiving
           they
           were
           not
           infants
           ,
           but
           Estius
           also
           
             Annot.
             ad
             Marc.
          
           10.
           13.
           saying
           
             it
             is
             not
             certain
             that
             they
             were
             infants
             which
             could
          
           
           
             neither
             speak
             nor
             g●
          
           .
           Which
           very
           doubtfulness
           doth
           weaken
           the
           argument
           thence
           for
           infant
           baptism
           ,
           yet
           I
           had
           no
           reason
           to
           stick
           to
           that
           ,
           there
           being
           other
           answers
           sufficient
           besides
           .
           Not
           is
           it
           true
           which
           he
           saith
           ,
           
             that
             I
             am
             brought
             to
             confess
             I
             contradicted
             my self
             in
             the
             reasons
             brought
             ,
          
           and
           that
           they
           were
           my
           reasons
           ,
           for
           I
           expresly
           said
           they
           were
           Piscators
           reasons
           ,
           and
           therefore
           though
           Piscator
           should
           contradict
           my
           exposition
           of
           Matth.
           18.
           5.
           in
           those
           reasons
           I
           need
           not
           own
           it
           ,
           much
           less
           do
           I
           confess
           that
           I
           contradict
           my self
           in
           them
           ,
           as
           Mr.
           Blake
           falsely
           chargeth
           me
           as
           one
           that
           cares
           not
           what
           he
           prints
           so
           he
           may
           fully
           me
           with
           a
           black
           coal
           .
           Nor
           was
           any
           false
           quotation
           out
           of
           Mark
           used
           by
           me
           ,
           I
           onely
           brought
           Piscators
           words
           
             &
             de
             quali
             non
             scandalizando
             ibidem
             monet
             ,
          
           which
           if
           he
           misapplied
           to
           infants
           ,
           and
           thereby
           crossed
           my
           interpretation
           of
           Matth.
           18.
           5
           ,
           6.
           he
           opposed
           himself
           ,
           though
           I
           think
           neither
           Piscator
           nor
           my self
           ,
           were
           guilty
           of
           any
           self-contradiction
           ,
           but
           Mr.
           Bl.
           of
           mistake
           and
           calumny
           .
           Mr.
           Bl.
           saith
           
             he
             knows
             not
             that
             any
             in
             print
             hath
             maintained
             it
             that
             little
             children
             brought
             to
             Christ
             were
             diseased
             so
             as
             to
             have
             need
             of
             cure
             .
          
           But
           there
           is
           now
           a
           Book
           in
           folio
           written
           by
           Mr.
           
             Samuel
             .
             Fisher
          
           intituled
           
             Baby
             baptism
             meer
             babism
          
           ,
           in
           which
           p.
           134
           :
           are
           these
           words
           ,
           
             that
             he
             should
             touch
             them
             ,
             and
             put
             his
             hands
             on
             them
             and
             pray
             ,
             no
             question
             't
             was
             in
             order
             to
             healing
             ,
             for
             't
             was
             at
             a
             time
             when
             he
             healed
             many
             others
             ,
             if
             you
             compare
             this
             passage
             as
             't
             is
             in
             Matth.
          
           19.
           
             with
             the
             first
             and
             second
             verses
             of
             the
             chapter
             :
             yea
             v.
          
           15.
           
             't
             is
             plainly
             expressed
             what
             he
             did
             ,
          
           i.
           e.
           
             he
             laid
             his
             hands
             upon
             them
             and
             departed
             thence
             ;
             besides
          
           Luke
           
             says
             ,
             they
             brought
             little
             children
             to
             him
             also
             that
             he
             should
             touch
             them
             :
             which
          
           [
           also
           ]
           
             shews
             that
             others
             were
             brought
             too
             ,
             as
             sick
             folks
             commonly
             were
             ,
             because
             virtue
             went
             out
             of
             him
             ,
             so
             that
             as
             many
             as
             touched
             him
             were
             made
             perfectly
             whole
             .
          
           Nor
           do
           I
           think
           Mr.
           Blakes
           reasons
           sufficient
           to
           countervail
           the
           other
           :
           For
           though
           
             the
             Disciples
             well
             knew
             that
             it
             was
             usual
             with
             Christ
             to
             cure
             those
             that
             laboured
             under
             infirmities
             of
             all
             ages
             ,
          
           yet
           they
           sometimes
           shewed
           their
           unwillingness
           to
           have
           persons
           trouble
           Christ
           about
           diseased
           persons
           as
           Matth.
           15.
           23.
           
           Luke
           10.
           39.
           and
           whereas
           Mr.
           Bl.
           saith
           ,
           
             the
             Evangelist
             would
             never
             have
             concealed
             this
             reason
             and
             mentioned
             another
             ,
          
           if
           he
           mean
           it
           of
           the
           reason
           why
           the
           Disciples
           rebuked
           the
           bringers
           of
           the
           little
           children
           ,
           the
           truth
           is
           the
           Evangelists
           mention
           
           no
           reason
           at
           all
           of
           the
           Disciples
           rebuke
           ,
           if
           he
           mean
           it
           of
           the
           reason
           why
           Christ
           would
           have
           them
           brought
           ,
           such
           reason
           stands
           well
           with
           this
           ,
           that
           the
           children
           were
           diseased
           ,
           brought
           to
           Christ
           to
           be
           cured
           ,
           and
           cured
           by
           Christ.
           
        
         
           I
           had
           said
           ,
           there
           is
           no
           certainty
           onely
           conjecture
           that
           they
           were
           the
           children
           of
           believers
           ,
           Mr.
           Bl.
           sets
           down
           his
           third
           position
           thus
           ,
           
             These
             were
             infants
             of
             such
             parents
             that
             were
             in
             Covenant
             with
             God
             ,
          
           which
           he
           proves
           Matth.
           19.
           1.
           
           &
           15.
           24
           ,
           26.
           
           Rom.
           15.
           8.
           
           
             This
             farther
             appears
             by
             that
             which
             they
             requested
             for
             these
             infants
             :
             This
          
           Mr.
           
             T.
             seems
             to
             yeild
             ;
             they
             came
             (
             saith
             he
             )
             to
             Christ
             upon
             the
             conceit
             that
             he
             was
             a
             Prophet
             ,
          
           and
           
             so
             they
             might
             bring
             children
             to
             him
             to
             be
             blessed
             ;
             And
             farther
             says
             ,
             if
             this
             reason
             prove
             any
             thing
             ,
             it
             is
             that
             the
             childrens
             parents
             were
          
           Jews
           ,
           
             Apol.
             pag.
          
           150.
           
             which
             is
             all
             that
             we
             contend
             for
             ;
             the
          
           Jews
           
             as
             yet
             were
             in
             Covenant
          
           .
        
         
           Answ.
           1.
           
           The
           reasons
           of
           Mr.
           Bl.
           some
           of
           them
           prove
           rather
           the
           bringers
           to
           be
           Jews
           than
           the
           parents
           .
           2.
           
           The
           proving
           the
           parents
           to
           be
           Jews
           (
           if
           any
           do
           prove
           it
           )
           is
           not
           a
           proof
           that
           they
           were
           believers
           ,
           for
           there
           were
           a
           great
           part
           ,
           if
           not
           the
           greatest
           part
           by
           much
           of
           the
           Jews
           unbelievers
           ,
           John
           12.
           37
           ,
           38.
           
           And
           what
           he
           sayes
           ,
           The
           Jews
           
             as
             yet
             were
             in
             Covenant
          
           ,
           if
           he
           mean
           it
           of
           all
           the
           Jews
           ,
           and
           of
           the
           covenant
           of
           grace
           in
           Christ
           it
           is
           palpably
           false
           ,
           contradictory
           to
           the
           Apostles
           determination
           Rom.
           9.
           7
           ,
           8.
           where
           it
           is
           expresly
           resolved
           that
           all
           the
           natural
           children
           of
           Abraham
           and
           Israel
           were
           not
           at
           any
           time
           children
           of
           the
           promise
           :
           If
           he
           mean
           it
           of
           any
           other
           covenant
           ,
           or
           promise
           of
           God
           ,
           or
           of
           some
           of
           the
           Jews
           ,
           it
           would
           nothing
           avail
           him
           for
           his
           purpose
           ,
           though
           his
           Proposition
           were
           granted
           him
           .
        
         
           His
           fourth
           Proposition
           is
           thus
           exprest
           ,
           These
           infants
           themselves
           were
           in
           covenant
           ,
           and
           stood
           in
           relation
           to
           Christ
           ,
           bearing
           his
           name
           ,
           and
           being
           of
           his
           people
           ;
           and
           were
           not
           as
           Heathens
           in
           their
           present
           state
           without
           Christ
           ,
           aliens
           from
           the
           Common-wealth
           of
           Israel
           ,
           and
           strangers
           from
           the
           covenant
           of
           promise
           .
           This
           is
           evident
           by
           their
           free
           admission
           by
           Christ
           ,
           and
           the
           reason
           by
           him
           given
           .
           When
           this
           was
           prest
           upon
           Mr.
           T.
           in
           solemn
           disputation
           ,
           he
           took
           time
           to
           consider
           ,
           and
           after
           more
           than
           two
           years
           in
           his
           Examen
           ,
           we
           have
           an
           answer
           which
           shame
           will
           not
           suffer
           him
           to
           own
           .
           But
           in
           his
           Apology
           doth
           disclaim
           ,
           yet
           not
           convinced
           by
           Mr.
           M.
           my self
           ,
           
           or
           any
           other
           :
           it
           is
           enough
           with
           me
           ,
           if
           the
           truth
           is
           confest
           ;
           if
           the
           truth
           may
           have
           the
           honor
           ,
           I
           am
           satisfied
           .
        
         
           Answ.
           Were
           I
           nor
           sufficiently
           acquainted
           with
           Mr.
           Bls.
           charges
           without
           cause
           ,
           I
           should
           be
           jealous
           of
           my self
           that
           there
           is
           some
           thing
           done
           by
           me
           which
           might
           occasion
           this
           imputation
           .
           What
           was
           prest
           on
           me
           in
           the
           disputation
           in
           
             London
             ,
             Anno
          
           1643.
           and
           what
           time
           or
           for
           what
           reason
           I
           took
           time
           to
           answer
           after
           10.
           years
           elapsed
           ,
           I
           cannot
           trust
           in
           my
           memory
           to
           inform
           me
           .
           What
           answer
           I
           gave
           in
           my
           Examen
           which
           in
           my
           Apology
           I
           disclaim
           ,
           and
           shame
           will
           not
           now
           suffer
           me
           to
           own
           ,
           concerning
           this
           proposition
           of
           Mr.
           Bl.
           and
           its
           proof
           ,
           it
           is
           such
           a
           riddle
           to
           me
           that
           I
           cannot
           yet
           tell
           how
           to
           understand
           it
           ,
           except
           I
           have
           Mr.
           Bls.
           heifer
           to
           plough
           with
           .
           Sure
           I
           am
           ,
           this
           kinde
           of
           crimination
           which
           Mr.
           Bl.
           useth
           ,
           is
           very
           unsuitable
           to
           a
           clear
           and
           solid
           disputant
           thus
           by
           dark
           flirts
           ,
           and
           quips
           to
           abuse
           me
           ;
           But
           I
           think
           it
           best
           to
           slight
           his
           charge
           ,
           presuming
           intelligent
           men
           will
           be
           little
           moved
           with
           it
           .
           As
           for
           his
           position
           ,
           the
           terms
           being
           ambiguous
           ,
           and
           especially
           the
           term
           [
           in
           covenant
           ]
           being
           used
           (
           as
           I
           often
           complain
           )
           in
           such
           variety
           of
           senses
           or
           rather
           sometimes
           non-sense
           by
           Paedobaptists
           ,
           that
           it
           seems
           to
           be
           used
           by
           them
           to
           elude
           rather
           than
           to
           inform
           ,
           it
           may
           be
           either
           granted
           or
           denied
           as
           the
           terms
           are
           explained
           ,
           and
           if
           this
           did
           occasion
           me
           to
           take
           time
           to
           answer
           it
           I
           did
           therein
           prudently
           ,
           and
           if
           after
           two
           or
           ten
           years
           my
           answers
           be
           various
           they
           are
           so
           upon
           due
           considerations
           ;
           For
           present
           I
           grant
           ,
           those
           infants
           (
           if
           they
           were
           infants
           )
           mentioned
           Matth.
           19.
           14.
           were
           in
           the
           covenant
           of
           saving
           grace
           ,
           stood
           in
           relation
           to
           Christ
           as
           chosen
           in
           him
           ,
           and
           in
           that
           respect
           bare
           his
           name
           as
           his
           bre●heren
           ,
           were
           of
           his
           invisible
           people
           ,
           not
           as
           heathens
           in
           their
           present
           state
           without
           Christ
           being
           given
           to
           him
           ,
           nor
           aliens
           from
           the
           Common-wealth
           of
           the
           Israel
           of
           God
           the
           invisible
           Church
           of
           the
           elect
           ,
           nor
           strangers
           from
           the
           covenant
           of
           promise
           ,
           that
           is
           ,
           the
           covenant
           of
           promise
           commensurate
           with
           election
           of
           grace
           ,
           and
           this
           I
           grant
           to
           be
           evident
           of
           those
           particular
           persons
           if
           not
           by
           their
           free
           admission
           to
           Christ
           ,
           yet
           by
           the
           reason
           by
           him
           given
           ,
           it
           being
           supposed
           that
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           of
           such
           ]
           is
           meant
           of
           them
           as
           well
           as
           of
           those
           that
           were
           like
           them
           in
           humility
           .
           But
           if
           the
           position
           be
           understood
           of
           being
           in
           covenant
           either
           by
           their
           own
           act
           of
           cove●anting
           ,
           or
           that
           which
           is
           called
           by
           Paedobaptists
           in
           their
           non-sense
           or
           proper
           gibberish
           the
           outward
           covenant
           ,
           
           or
           that
           it
           be
           meant
           that
           they
           stood
           in
           relation
           to
           Christ
           as
           visible
           members
           of
           the
           Christian
           church
           in
           their
           present
           state
           while
           they
           were
           infants
           ,
           I
           deny
           it
           to
           be
           true
           ,
           or
           that
           it
           is
           evident
           by
           their
           free
           admission
           by
           Christ
           ,
           and
           the
           reason
           by
           him
           given
           .
        
         
           Mr.
           Bls.
           fifth
           position
           is
           ,
           
             They
             were
             admitted
             upon
             a
             common
             right
             ,
             equally
             belonging
             to
             all
             infants
             of
             covenanting
             parents
             ,
             and
             not
             by
             virtue
             of
             any
             extraordinary
             privilege
             ,
             peculiar
             to
             them
             ,
             and
             not
             common
             to
             other
             .
             This
             is
             plain
             ,
             saith
             he
             ,
          
           1.
           
           
             By
             the
             general
             admission
             which
             he
             gives
             to
             infants
             on
             this
             occasion
             ;
             Suffer
             little
             children
             come
             to
             me
             ,
             and
          
           (
           
             as
             Mr.
          
           T.
           
             more
             than
             once
             observes
          
           )
           Extraordinarium
           non
           facit
           regulam
           communem
           ,
           
             here
             is
             a
             general
             Rule
             ,
             all
             have
             admission
             ,
             and
             therefore
             there
             is
             nothing
             extraordinary
             .
          
           2.
           
           
             It
             was
             such
             a
             right
             that
             the
             Disciples
             of
             Christ
             ought
             to
             have
             understood
             ,
             as
             plainly
             appears
             by
             Christs
             sore
             displeasure
             conceived
             against
             them
             ,
             for
             forbidding
             their
             admission
             to
             him
             ,
             and
             that
             must
             be
             a
             known
             right
             ,
             and
             not
             secret
             .
          
        
         
           Answ.
           1.
           
           There
           is
           not
           a
           word
           in
           the
           Text
           to
           prove
           that
           they
           were
           admitted
           upon
           any
           right
           to
           their
           admission
           as
           due
           to
           them
           ,
           and
           which
           might
           be
           claimed
           for
           them
           ,
           but
           they
           were
           admitted
           out
           of
           grace
           .
           2.
           
           There
           is
           nothing
           in
           the
           Text
           to
           prove
           they
           were
           the
           children
           of
           covenanting
           parents
           ,
           or
           that
           they
           were
           admitted
           out
           of
           any
           respect
           at
           all
           to
           their
           parents
           state
           ,
           whatever
           it
           were
           .
           As
           for
           Mr.
           Bls.
           reasons
           .
           To
           the
           1.
           
           I
           say
           ,
           The
           words
           are
           a
           Command
           onely
           for
           those
           little
           children
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Suffer
             the
             little
             children
          
           ,
           to
           wit
           them
           brought
           to
           come
           to
           me
           ;
           nor
           doth
           it
           appear
           by
           any
           after
           instance
           of
           Christ
           or
           his
           Apostles
           that
           this
           was
           understood
           as
           a
           general
           rule
           ,
           that
           all
           should
           have
           admission
           .
           2.
           
           Were
           it
           granted
           that
           this
           rule
           of
           Christ
           did
           reach
           to
           others
           besides
           those
           then
           brought
           ,
           yet
           there
           is
           nothing
           in
           the
           Text
           to
           prove
           this
           rule
           of
           admission
           to
           be
           onely
           of
           infants
           of
           covenanting
           parents
           or
           to
           these
           or
           any
           other
           by
           reason
           of
           right
           from
           their
           covenanting
           parents
           .
           Yea
           rather
           if
           any
           right
           be
           intimated
           it
           is
           the
           personal
           right
           of
           the
           infants
           ,
           
             for
             of
             such
             is
             the
             Kingdom
             of
             God.
          
           2.
           
           It
           is
           true
           ,
           the
           Disciples
           of
           Christ
           ought
           to
           have
           understood
           they
           were
           to
           be
           admitted
           ,
           But
           that
           this
           was
           the
           reason
           why
           they
           ought
           to
           know
           they
           were
           to
           be
           admitted
           because
           of
           their
           known
           right
           is
           imagined
           but
           not
           proved
           .
           And
           how
           or
           for
           what
           reasons
           they
           might
           know
           they
           were
           to
           be
           admitted
           is
           shewed
           above
           in
           answer
           to
           Mr.
           B.
           
        
         
         
           Mr.
           Bl.
           adds
           ,
           Mr.
           
             T.
             indeed
             says
             ,
             They
             were
             not
             admitted
             out
             of
             any
             known
             right
             common
             to
             others
             ,
             but
             a
             perculiar
             privilege
             as
             being
             elected
             ,
             for
             which
             he
             quotes
          
           Piscator
           ;
           
             when
             as
             he
             hath
             heard
             (
             and
             replies
             nothing
             )
             that
          
           Piscator
           
             syllogistically
             concludes
             the
             contrary
          
           .
        
         
           Answ.
           I
           said
           not
           ,
           
             they
             were
             admitted
             out
             of
             a
             peculiar
             privilege
             as
             being
             elected
             ,
             nor
             for
             this
             did
             I
             quote
             Piscator
             ,
          
           and
           therefore
           in
           my
           animadversions
           in
           my
           postscript
           I
           made
           no
           reply
           to
           Mr.
           Bl.
           in
           this
           thing
           .
           My
           words
           in
           my
           
             Examen
             pag.
          
           146
           ,
           147.
           were
           these
           .
           4.
           
           Let
           it
           be
           granted
           they
           were
           the
           infants
           of
           believers
           and
           that
           it
           is
           said
           ,
           of
           these
           is
           the
           Kingdom
           of
           God
           ,
           it
           may
           be
           as
           Piscator
           observes
           referred
           not
           to
           their
           present
           estate
           ,
           as
           if
           for
           the
           present
           they
           were
           in
           the
           Kingdom
           of
           God
           that
           is
           believers
           and
           justified
           ;
           but
           that
           they
           were
           elect
           persons
           ,
           and
           so
           in
           time
           of
           them
           should
           be
           the
           Kingdom
           of
           God
           :
           in
           which
           I
           do
           not
           at
           all
           assign
           the
           reason
           why
           the
           little
           children
           were
           to
           be
           admitted
           to
           come
           to
           Christ
           ,
           nor
           do
           I
           quote
           Piscator
           for
           it
           ,
           and
           therefore
           Mr.
           Bl.
           mis●ecites
           my
           words
           ,
           but
           shew
           how
           it
           might
           be
           true
           that
           of
           those
           infants
           was
           the
           Kingdom
           of
           God
           ,
           yet
           in
           their
           present
           estate
           they
           neither
           believers
           nor
           justified
           .
           Against
           which
           Piscator
           is
           so
           far
           from
           concluding
           syllogistically
           (
           as
           Mr.
           Bl.
           says
           )
           that
           disputing
           against
           the
           Lutherans
           affirming
           infants
           to
           be
           believers
           because
           of
           Christs
           words
           ,
           Matth.
           19.
           14.
           in
           his
           Observe
           11.
           out
           of
           that
           v.
           he
           sayth
           thus
           ,
           
             Deinde
             etiamsi
             ponatur
             ,
             sermonem
             hic
             de
             infantibus
             esse
             :
             tamen
             non
             potest
             hinc
             certò
             concludi
             illos
             praeditos
             esse
             ●ide
             .
             Et●nim
             infantium
             potest
             esse
             regnum
             coe●orum
             ,
             etiamsi
             non
             credant
             ,
             dummodo
             sint
             electi
             :
          
           which
           are
           the
           effect
           of
           my
           words
           .
           And
           for
           the
           rest
           that
           follows
           in
           Mr.
           
             Bl.
             about
             Christs
             design
             ,
             and
             the
             Disciples
             duty
             to
             know
             it
             ,
             and
             their
             sin
             in
             being
             ignorant
             of
             it
             :
          
           there
           is
           answer
           before
           in
           the
           answer
           to
           Mr.
           B.
           Nor
           is
           there
           a
           word
           in
           my
           writing
           that
           tends
           to
           this
           ,
           that
           either
           they
           knew
           or
           were
           bound
           to
           know
           the
           election
           of
           those
           infants
           ,
           or
           that
           Christ
           was
           angry
           with
           them
           for
           not
           knowing
           it
           :
           I
           have
           often
           said
           ,
           it
           was
           either
           because
           they
           heeded
           not
           some
           particular
           intimation
           of
           his
           minde
           concerning
           those
           infants
           ,
           or
           some
           general
           truth
           concerning
           Christs
           Office
           ,
           and
           his
           readiness
           to
           do
           good
           to
           all
           sorts
           of
           persons
           ,
           as
           there
           was
           opportunity
           offered
           ,
           from
           which
           he
           ought
           not
           to
           be
           hindered
           by
           them
           .
           I
           do
           not
           confess
           ,
           as
           Mr.
           Bl.
           sayth
           
           of
           me
           ,
           
             that
             elect
             infants
             might
             be
             baptized
             ,
             were
             they
             known
             :
          
           but
           that
           elect
           infants
           being
           actual
           believers
           ,
           if
           they
           were
           known
           might
           be
           baptized
           ,
           and
           therefore
           I
           need
           not
           fear
           Christs
           displeasure
           for
           not
           admitting
           elect
           infants
           to
           baptism
           ,
           no
           not
           though
           they
           were
           known
           to
           be
           elect
           ,
           except
           they
           were
           known
           to
           be
           believers
           ,
           much
           less
           for
           not
           admitting
           to
           baptism
           those
           that
           are
           neither
           known
           to
           be
           elect
           nor
           believers
           :
           But
           Mr.
           Bl.
           hath
           just
           cause
           to
           fear
           the
           displeasure
           of
           Christ
           for
           admitting
           to
           baptism
           those
           that
           are
           neither
           known
           to
           be
           elect
           ,
           nor
           believers
           ,
           but
           infants
           of
           Parents
           who
           are
           manifestly
           
             children
             of
             the
             Devil
             ,
             covenant-breakers
             ,
             &c.
          
           according
           to
           his
           Doctrine
           in
           opposition
           to
           Mr.
           
             Firmin
             Vindic.
             Foed
             .
             cap.
          
           47.
           which
           is
           a
           higher
           degree
           of
           profanation
           of
           the
           Ordinance
           of
           Baptism
           ,
           than
           many
           Paedobaptists
           fall
           into
           .
        
         
           Mr.
           Bls.
           sixth
           Position
           is
           ,
           
             They
             are
             here
             admitted
             by
             our
             Saviour
             Christ
             to
             a
             Church-privilege
             .
             This
             appears
             Numb
             .
             6.
             22
             ,
             23
             ,
             &c.
             to
             the
             end
             of
             the
             Chapter
             .
             The
             Israel
             of
             God
             are
             under
             the
             blessing
             ,
             little
             ones
             are
             ordered
             to
             be
             received
             to
             this
             blessing
             ,
             little
             ones
             therefore
             are
             of
             his
             
               Israel
               ,
               Deut.
            
             32.
             9.
             
             These
             are
             the
             blessed
             of
             the
             Lord
             upon
             this
             account
             ,
             Jer.
             31.
             23.
             children
             are
             within
             this
             number
             ,
             they
             are
             the
             inheritage
             of
             the
             Lord
             ,
             Psal.
             127.
             3.
             and
             consequently
             admitted
             by
             our
             Saviour
             Christ
             to
             this
             privilege
             of
             a
             blessing
             .
          
        
         
           Answ.
           1.
           
           Mr.
           Bls.
           Position
           is
           ambiguous
           ,
           1.
           
           It
           is
           uncertain
           whether
           he
           mean
           it
           of
           Christs
           laying
           on
           hands
           ,
           or
           his
           prayer
           also
           ,
           and
           blessing
           with
           it
           ,
           which
           is
           the
           Church-privilege
           .
           2.
           
           Whether
           he
           make
           it
           a
           privilege
           of
           the
           visible
           or
           invisible
           Church
           .
           3
           ▪
           Whether
           he
           will
           have
           these
           to
           be
           a
           constant
           Church-privilege
           .
           4.
           
           To
           whom
           he
           will
           have
           it
           a
           Church-privilege
           .
           5.
           
           By
           whom
           it
           is
           to
           be
           done
           since
           Christs
           ascension
           ,
           whether
           by
           Apostles
           onely
           ,
           or
           Bishops
           ,
           or
           Presbyters
           .
           All
           the
           proof
           he
           brings
           for
           blessing
           ,
           as
           a
           Church-privilege
           ,
           is
           the
           prayer
           of
           Aaron
           and
           his
           sons
           ,
           for
           the
           whole
           congregation
           of
           the
           children
           of
           Israel
           ,
           which
           how
           it
           proves
           Christs
           laying
           on
           of
           hands
           ,
           and
           praying
           or
           blessing
           of
           a
           few
           little
           children
           ,
           (
           when
           Christ
           was
           neither
           Aaron
           nor
           any
           of
           his
           s●●s
           )
           to
           be
           a
           Church-privilege
           ,
           such
           as
           was
           Aaron
           and
           his
           sons
           blessing
           ,
           which
           belonged
           to
           the
           Levitical
           Priesthood
           ,
           I
           see
           no●
           .
           Mr.
           Bls.
           arguing
           is
           like
           as
           if
           his
           wits
           went
           a
           wool-gathering
           .
           This
           ,
           saith
           he
           ,
           
             appears
             Numb
          
           .
           6.
           22
           ,
           23
           ,
           &c.
           What
           is
           that
           which
           he
           saith
           appears
           ?
           
           It
           should
           be
           his
           sixth
           Position
           ,
           
             They
             are
             here
             admitted
             by
             our
             Saviour
             Christ
             to
             a
             Church-privilege
             :
          
           but
           his
           conclusion
           is
           ,
           
             Little
             ones
             therefore
             are
             of
             his
             Israel
          
           ;
           and
           this
           is
           proved
           by
           a
           syllogism
           that
           is
           either
           faulty
           in
           that
           there
           are
           four
           terms
           ,
           or
           else
           it
           is
           in
           the
           second
           figure
           of
           all
           Affirmatives
           .
           If
           it
           be
           said
           that
           Mr.
           Bl.
           infers
           from
           that
           and
           the
           rest
           his
           Position
           ,
           neither
           is
           that
           true
           :
           for
           his
           conclusion
           is
           this
           ,
           
             and
             consequently
             admitted
             by
             our
             Saviour
             Christ
             to
             this
             privilege
             of
             a
             blessing
          
           ;
           which
           though
           not
           denied
           by
           me
           ,
           yet
           is
           neither
           his
           sixth
           Position
           ,
           nor
           any
           thing
           in
           the
           Texts
           he
           brings
           proves
           it
           ,
           which
           are
           all
           impertinently
           alleged
           by
           him
           ,
           and
           the
           last
           especially
           ,
           which
           he
           seems
           to
           understand
           ,
           as
           if
           they
           were
           said
           to
           be
           the
           heritage
           of
           the
           Lord
           ,
           as
           if
           they
           were
           the
           Lords
           peculiar
           possession
           ,
           whereas
           the
           meaning
           is
           Psalm
           127.
           3.
           that
           children
           are
           such
           a
           blessing
           to
           parents
           ,
           that
           they
           are
           an
           heritage
           given
           by
           the
           Lord
           ,
           as
           Ainsworth
           rightly
           expounds
           it
           ;
           and
           so
           an
           house-privilege
           rather
           than
           a
           Church-privilege
           is
           there
           meant
           ,
           as
           the
           words
           following
           shew
           .
        
         
           Mr.
           Bl.
           had
           said
           ,
           pag.
           91.
           
             of
             his
             answer
             to
             my
             Letter
             ,
             there
             is
             no
             direct
             precedent
             for
             baptism
             in
             particular
             ,
             but
             for
             Church-privileges
             of
             which
             infants
             are
             capable
             ,
          
           on
           which
           I
           inferred
           ,
           if
           [
           but
           ]
           be
           adversative
           ,
           (
           which
           must
           be
           granted
           if
           Mr.
           Bl.
           speaks
           sense
           )
           then
           Mr.
           Bl.
           grants
           that
           infants
           are
           capable
           of
           Church-privileges
           ,
           not
           of
           baptism
           .
           To
           this
           Mr.
           Bl.
           replies
           ,
           1.
           
             that
             I
             make
             a
             great
             triumph
             of
             his
             speech
             .
          
           2.
           
           
             That
             I
             leave
             out
             that
             which
             would
             fully
             explain
             his
             meaning
             .
          
           3.
           
           
             That
             his
             meaning
             is
             ,
             this
             act
             of
             Christ
             is
             no
             direct
             precept
             for
             baptism
             ,
             but
             of
             Church-priledges
             in
             general
             .
          
           4.
           
           
             If
             I
             can
             make
             it
             good
             that
             baptism
             is
             no
             Church-privilege
             I
             have
             wrested
             this
             Argument
             out
             of
             his
             hand
             ,
             and
             that
             this
             Text
             as
             to
             the
             Argument
             fals
             ,
             otherwise
             it
             is
             of
             force
             and
             an
             undeniable
             consequence
             .
          
        
         
           Answ.
           1.
           
           I
           said
           truly
           ,
           that
           grant
           which
           Mr.
           Bls.
           words
           (
           if
           he
           understand
           himself
           )
           implies
           ,
           overthrows
           all
           his
           dispute
           ,
           and
           is
           a
           triumph
           (
           if
           it
           be
           to
           be
           so
           called
           )
           on
           a
           victory
           .
           2.
           
           I
           left
           out
           nothing
           which
           being
           put
           in
           would
           have
           hindered
           the
           inference
           I
           make
           :
           but
           Mr.
           Bl.
           as
           if
           he
           were
           ashamed
           of
           his
           own
           words
           ,
           leaves
           out
           in
           his
           explication
           the
           words
           [
           
             of
             which
             infants
             are
             capable
          
           ]
           from
           whence
           I
           made
           my
           inference
           .
           3.
           
           His
           own
           explication
           makes
           the
           matter
           worse
           .
           For
           ,
           1.
           if
           this
           act
           of
           Christ
           be
           a
           direct
           
           precept
           of
           Church-privileges
           in
           general
           ,
           then
           it
           is
           of
           baptism
           in
           particular
           ,
           being
           a
           Church-privilege
           ,
           that
           which
           is
           said
           of
           the
           Genus
           being
           true
           (
           as
           Logicians
           say
           )
           of
           the
           
             species
             ,
             Quicquid
             praedicatur
             de
             genere
             praedicatur
             de
             specie
             .
          
           Whence
           it
           follows
           Mr.
           Bl.
           speaks
           in
           consistencies
           .
           2.
           
           It
           follows
           also
           ,
           that
           if
           it
           be
           a
           direct
           precept
           for
           to
           admit
           infants
           to
           Church-privileges
           in
           general
           ,
           then
           it
           is
           to
           admit
           them
           to
           the
           Lords
           Supper
           ,
           to
           Ordination
           ,
           for
           these
           are
           Church-privileges
           .
           If
           he
           mean
           no
           more
           than
           this
           ,
           that
           they
           are
           to
           be
           admitted
           to
           prayer
           for
           them
           ,
           and
           that
           is
           the
           Church-privilege
           he
           means
           ,
           I
           should
           grant
           it
           ,
           and
           accordingly
           when
           desired
           I
           do
           both
           publish
           the
           names
           ,
           days
           of
           infants
           birth
           ,
           and
           pray
           for
           them
           .
           4.
           
           What
           he
           would
           gather
           from
           hence
           ,
           
             by
             necessary
             consequence
             I
             wrest
             out
             of
             his
             hands
             ,
          
           I
           think
           easily
           ,
           without
           gratifying
           
             Socinians
             ,
             Antibaptists
          
           ,
           (
           who
           if
           they
           
             triumph
             over
             Antipaedobaptists
             ,
             and
             beat
             them
             down
             with
             their
             own
             weapons
             in
             the
             parts
             w●●re
             Mr.
          
           Bl.
           lives
           ,
           the
           more
           shame
           for
           them
           ,
           who
           betray
           by
           their
           unskilfulness
           so
           good
           a
           cause
           )
           with
           this
           ,
           
             that
             baptism
             is
             no
             Church-privilege
          
           .
           His
           Arguments
           are
           thus
           formed
           ,
           cap.
           43.
           sect
           .
           1.
           
           
             They
             which
             are
             admitted
             to
             Church-privileges
             have
             right
             to
             baptism
             ,
             the
             leading
             ▪
             privilege
             ;
             but
             infants
             are
             admitted
             to
             Church-privileges
             ,
             Mark
          
           10.
           14.
           
           Matth.
           19.
           14.
           
           Luke
           18.
           16.
           
           
             Infants
             therefore
             have
             right
             to
             baptism
             .
          
        
         
           To
           which
           I
           answer
           ,
           if
           he
           mean
           by
           [
           Church-privileges
           ]
           any
           other
           than
           prayer
           ,
           and
           the
           laying
           of
           hands
           on
           them
           by
           Christ
           ;
           I
           deny
           the
           minor
           ;
           if
           he
           meant
           it
           of
           them
           I
           deny
           the
           major
           .
           And
           whereas
           he
           makes
           
             baptism
             the
             leading
             Church-privilege
          
           ,
           I
           grant
           it
           is
           so
           in
           order
           to
           the
           Lords
           Supper
           ,
           yet
           to
           be
           among
           the
           catechized
           ,
           commended
           to
           God
           in
           prayer
           ,
           may
           be
           antecedent
           Church-privileges
           to
           baptism
           .
        
         
           His
           other
           Argument
           is
           this
           ,
           
             The
             children
             of
             the
             Kingdom
             ,
             that
             with
             others
             make
             up
             the
             Kingdom
             of
             God
             ,
             have
             right
             to
             baptism
             ;
             but
             infants
             are
             the
             children
             of
             the
             Kingdom
             that
             with
             others
             make
             up
             the
             Kingdom
             of
             God
             ,
             Mark
          
           10.
           14.
           
           Matth.
           19.
           14.
           
           Luke
           18.
           16.
           
           
             Infants
             therefore
             have
             right
             to
             baptism
             .
          
        
         
           To
           which
           I
           answer
           .
           The
           phrase
           [
           
             Children
             of
             the
             Kingdom
          
           ]
           I
           finde
           diversly
           used
           ,
           Matth.
           8
           12.
           it
           is
           appropriated
           to
           the
           Jews
           ,
           and
           it
           is
           spoken
           of
           them
           which
           
             shall
             be
             cast
             out
             into
             utter
             darkness
             .
          
           But
           Matth.
           13.
           38.
           it
           is
           meant
           of
           the
           elect
           ,
           who
           shall
           be
           
           saved
           .
           In
           the
           former
           sense
           ,
           the
           major
           is
           manifestly
           false
           ,
           and
           the
           minor
           can
           be
           onely
           true
           of
           Jews
           infants
           :
           in
           the
           later
           sense
           the
           major
           Proposition
           is
           true
           of
           children
           of
           the
           Kingdom
           who
           are
           visibly
           such
           by
           their
           profession
           of
           faith
           in
           Christ
           ;
           and
           the
           minor
           is
           false
           ;
           if
           it
           be
           meant
           of
           such
           as
           are
           invisibly
           children
           of
           the
           Kingdom
           ,
           the
           major
           is
           denied
           ,
           and
           the
           minor
           is
           granted
           .
        
         
           Mr.
           Bl.
           adds
           somewhat
           more
           about
           the
           meaning
           of
           the
           words
           of
           Christ
           ,
           [
           
             of
             such
             is
             the
             Kingdom
             of
             Heaven
          
           ]
           And
           first
           he
           saith
           ,
           
             The
             particle
          
           [
           such
           ]
           
             cannot
             here
             have
             reference
             to
             their
             qualification
             ,
             that
             those
             that
             were
             qualified
             as
             these
             (
             in
             humility
             and
             meekness
             )
             had
             their
             interest
             ;
             so
             are
             Sheep
             and
             Doves
             as
             well
             as
             infants
             ,
             not
             proud
             nor
             revengefull
             .
          
        
         
           Answ.
           This
           reason
           is
           not
           of
           force
           to
           prove
           that
           [
           such
           ]
           cannot
           here
           have
           reference
           to
           the
           qualification
           of
           meekness
           and
           humility
           .
           For
           being
           so
           expounded
           [
           such
           ]
           notes
           others
           than
           the
           infants
           ,
           to
           wit
           ,
           men
           that
           are
           humble
           and
           meek
           positively
           ,
           as
           infants
           are
           negatively
           ,
           and
           this
           cannot
           be
           sayd
           of
           Doves
           or
           sheep
           ,
           yet
           infants
           may
           be
           included
           as
           Beza
           doth
           
             Annot
             :
             in
             Matth.
          
           19.
           14.
           
             talium
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             id
             est
             ,
             horum
             &
             similium
             ,
             ut
             supra
             .
          
           18.
           which
           is
           plainly
           proved
           by
           our
           Lord
           Christs
           own
           words
           Mark
           10.
           15.
           where
           [
           
             of
             such
             v.
          
           14.
           ]
           is
           [
           
             whosoever
             receiveth
             the
             Kingdom
             of
             God
             as
             a
             little
             childe
             v.
          
           15.
           ]
           and
           so
           it
           is
           meant
           Matth.
           18.
           5.
           as
           I
           have
           proved
           above
           .
           Nor
           is
           Mr.
           Bls.
           reasoning
           of
           force
           ,
           
             That
             which
             the
             Disciples
             took
             to
             be
             an
             impediment
             of
             force
             to
             hinder
             infants
             ,
             and
             a
             just
             ground
             of
             those
             that
             brought
             them
             ,
             is
             that
             which
             Christ
             understands
             in
             this
             reproof
             of
             the
             Disciples
             and
             admission
             of
             their
             infants
             ▪
          
           But
           
             it
             was
             their
             want
             of
             growth
             ,
             their
             littleness
             ,
             which
             the
             Disciples
             took
             to
             be
             a
             just
             impedinent
             ,
             and
             which
             occasioned
             their
             reproof
             ,
             Ergo.
          
           For
           the
           conclusion
           may
           be
           granted
           ,
           yet
           this
           proves
           not
           that
           by
           [
           
             of
             such
          
           ]
           is
           meant
           in
           respect
           of
           quantity
           onely
           ,
           not
           of
           quality
           ,
           but
           onely
           that
           in
           the
           words
           before
           [
           
             suffer
             little
             children
             to
             come
             to
             me
          
           ]
           quantity
           is
           meant
           not
           quality
           ,
           for
           in
           those
           words
           onely
           is
           
             the
             reproof
             of
             the
             Disciples
             ,
             and
             Christs
             admission
             of
             infants
             .
          
           The
           other
           are
           a
           reason
           of
           his
           command
           ,
           which
           is
           good
           if
           by
           [
           such
           ]
           be
           meant
           likeness
           in
           quality
           as
           well
           as
           agreement
           in
           quantity
           .
           And
           for
           Mr.
           Bls.
           paraphrase
           ,
           it
           is
           but
           his
           own
           conceit
           ,
           
             that
             the
             little
             children
             had
             no
             need
             of
             cure
             ,
             or
             that
             the
             Disciples
          
           rebuke
           was
           after
           his
           model
           .
           But
           enough
           of
           this
           before
           .
        
         
         
           Mr.
           Bl.
           excepts
           against
           me
           for
           saying
           ,
           the
           Kingdom
           of
           Heaven
           is
           meant
           of
           the
           Kingdom
           of
           glory
           ,
           and
           that
           on
           this
           hinge
           the
           answer
           to
           the
           whole
           argument
           turns
           .
           He
           saith
           ,
           
             I
             had
             six
             exceptions
             against
             the
             orthodox
             interpretation
             of
             this
             scripture
             in
             my
          
           Examen
           ,
           
             being
             hunted
             out
             of
             all
             the
             rest
             I
             think
             to
             finde
             s●m
             sh●lter
             there
             .
          
           But
           this
           is
           his
           figment
           ,
           for
           though
           I
           of
           mine
           own
           accord
           expressed
           some
           onely
           as
           doubtfull
           ,
           and
           let
           pass
           others
           for
           more
           ample
           conviction
           of
           the
           invalidity
           of
           the
           vain
           arguing
           ,
           called
           falsely
           
             Orthodox
             interpretation
             of
             this
             Text
          
           by
           paed
           baptists
           ,
           yet
           I
           did
           not
           so
           much
           as
           relinquish
           one
           of
           the
           exceptions
           ,
           much
           less
           have
           been
           hunted
           from
           them
           ,
           as
           Mr.
           Bl.
           after
           his
           pedant
           que
           fashion
           talks
           .
           But
           in
           opposition
           to
           me
           he
           first
           saith
           ,
           
             That
             all
             hangs
             not
             on
             this
             ,
             appears
             ,
             in
             that
             our
             Saviour
             had
             said
             enough
             in
             his
             order
             for
             admission
             of
             these
             infants
             on
             which
             we
             can
             build
             our
             conclusion
             .
          
           And
           then
           brings
           his
           argument
           ,
           which
           being
           answered
           before
           there
           is
           no
           need
           of
           any
           more
           reply
           to
           this
           .
           Yet
           I
           add
           ,
           that
           of
           the
           argument
           drawn
           by
           Mr.
           
             Bl.
             pag.
          
           91.
           of
           his
           
             answer
             to
             my
             letter
             none
             that
             are
             int●ressed
             in
             the
             Church
             of
             Christ
             which
             is
             his
             Kingdom
             may
             be
             denied
             an
             admission
             to
             it
             by
             baptism
             ,
             but
             infants
             have
             their
             interests
             in
             the
             Church
             of
             Christ
             which
             is
             his
             Kingdom
             ,
             and
             therefore
             may
             not
             be
             denied
             admission
             by
             baptism
          
           ;
           the
           hinge
           did
           turn
           on
           this
           point
           ,
           that
           by
           the
           Kingdom
           of
           Heaven
           is
           meant
           the
           visible
           Church
           ,
           into
           which
           he
           would
           have
           infants
           admitted
           by
           baptism
           ;
           and
           my
           speech
           is
           true
           of
           that
           Argument
           .
        
         
           Mr.
           Blake
           adds
           ,
           
             Secondly
             ,
             for
             his
             Reasons
             there
             is
             not
             force
             in
             them
             ,
             1.
             
             Saith
             he
             ,
             The
             kingdom
             of
             God
             must
             be
             understood
             Mark
             10.
             14.
             as
             it
             is
             v.
             15.
             and
             Luke
             18.
             16.
             as
             v.
             17.
             and
             Matth.
             19.
             14.
             as
             it
             is
             in
             both
             those
             ;
             This
             I
             prove
             ,
             because
             our
             Saviour
             from
             their
             estate
             infers
             a
             likeness
             to
             them
             in
             others
             for
             the
             same
             estate
             ,
             
               Apol.
               pag.
            
             150.
             
          
           This
           Argument
           howsoever
           it
           carries
           more
           colour
           than
           usually
           is
           fou●d
           in
           Mr.
           T.
           his
           Reason
           ,
           yet
           it
           is
           not
           conclusive
           .
           It
           may
           be
           taken
           more
           largely
           in
           Christs
           argumentation
           ,
           and
           in
           a
           more
           restrained
           sense
           in
           his
           words
           of
           instruction
           and
           application
           ,
           as
           in
           a
           place
           much
           parallel
           I
           shall
           shew
           ,
           1
           Cor.
           6
           1
           ,
           2.
           
           There
           we
           have
           the
           Apostles
           reproof
           ,
           v.
           1.
           and
           his
           Reason
           ,
           v.
           2
           ▪
           as
           in
           the
           Evangelists
           we
           have
           Christs
           assertion
           confirming
           his
           reproof
           ,
           v.
           14
           and
           his
           application
           ,
           v.
           15.
           
           Now
           [
           Saint
           ]
           in
           the
           Apostles
           reproof
           is
           
           taken
           more
           largely
           than
           it
           is
           taken
           in
           his
           Reason
           .
           A
           visible
           Saint
           is
           meant
           in
           the
           first
           place
           ,
           a
           real
           and
           glorified
           Saint
           in
           the
           second
           ;
           visible
           Saints
           may
           judg
           in
           small
           matters
           ,
           for
           real
           Saints
           in
           glory
           shall
           judg
           the
           world
           ,
           shall
           judg
           Angels
           ;
           and
           so
           it
           may
           be
           here
           ,
           infants
           have
           their
           present
           title
           to
           the
           visible
           Kingdom
           ;
           and
           men
           qualified
           as
           infants
           ,
           shall
           onely
           enter
           the
           Kingdom
           of
           Glory
           .
        
         
           Answ.
           I
           see
           Mr.
           Bl.
           so
           pertinacious
           in
           what
           he
           hath
           said
           in
           this
           argument
           ,
           that
           he
           is
           
             cedere
             nescius
          
           ,
           he
           knows
           not
           how
           to
           yeild
           to
           any
           thing
           against
           his
           dictates
           ,
           though
           it
           be
           never
           so
           plain
           .
           He
           denies
           not
           Mark
           10.
           15.
           
           Luke
           18.
           17.
           must
           be
           understood
           of
           the
           Kingdom
           of
           glory
           for
           the
           reason
           given
           by
           me
           in
           my
           Postscript
           The
           proposition
           being
           false
           ,
           being
           understood
           of
           the
           visible
           Church
           ;
           many
           proud
           persons
           entering
           therein
           ,
           as
           
             Simon
             Magus
             ,
             Diotrephes
             ,
             &c.
             
          
           But
           denies
           it
           to
           be
           conclusive
           ,
           and
           therefore
           must
           deny
           the
           major
           .
           But
           he
           answers
           nothing
           to
           the
           proof
           of
           it
           ,
           because
           our
           Saviour
           from
           their
           estate
           infers
           a
           likeness
           to
           them
           in
           others
           for
           the
           same
           estate
           .
           Whence
           the
           argument
           ariseth
           .
           The
           same
           estate
           is
           meant
           Mark
           10.
           14.
           which
           is
           mean
           v.
           15.
           
           This
           is
           proved
           from
           the
           inference
           of
           Christ
           which
           is
           ,
           as
           
             of
             little
             children
             is
             the
             kingdom
             of
             God
             ,
             so
             whosoever
             doth
             not
             receive
             the
             Kingdom
             of
             God
             as
             a
             little
             childe
             shall
             not
             enter
             into
          
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           it
           ]
           or
           the
           same
           estate
           ,
           the
           relative
           particle
           plainly
           notes
           it
           to
           be
           the
           same
           .
           But
           the
           estate
           Mark
           10.
           15.
           is
           meant
           of
           the
           Kingdom
           of
           glory
           ,
           which
           is
           proved
           ,
           because
           otherwise
           the
           proposition
           were
           false
           :
           nor
           is
           it
           denied
           by
           Mr.
           Bl.
           therefore
           the
           argument
           is
           most
           plainly
           conclusive
           .
           Mr.
           Bls.
           answer
           is
           either
           upon
           a
           wilfull
           or
           heedeless
           mistake
           of
           my
           argument
           as
           if
           it
           were
           onely
           from
           the
           identity
           of
           the
           words
           in
           both
           verses
           ,
           whereas
           it
           was
           taken
           from
           the
           sameness
           of
           estate
           gathered
           by
           the
           force
           of
           our
           Saviours
           whether
           application
           of
           v.
           15.
           as
           Mr.
           Bl.
           terms
           it
           ,
           or
           inference
           from
           what
           he
           had
           said
           v.
           14.
           and
           the
           relative
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           it
           .
           ]
           I
           deny
           not
           that
           it
           is
           frequent
           according
           to
           the
           figure
           in
           Rhetorick
           termed
           antanaclasis
           to
           use
           terms
           sometimes
           in
           the
           same
           verse
           elegantly
           in
           a
           different
           sense
           :
           but
           it
           cannot
           be
           so
           here
           for
           the
           reasons
           given
           .
           And
           yet
           Mr.
           Bls.
           instance
           1
           Cor.
           6.
           1
           ,
           2.
           is
           not
           right
           :
           For
           1
           Cor.
           6
           ▪
           2.
           the
           term
           [
           Saint
           ]
           doth
           not
           note
           
             a
             glorified
             Saint
          
           .
           For
           the
           sense
           is
           this
           ,
           
             know
             ye
             not
             these
          
           now
           despised
           
             Saints
             shall
             hereafter
             judg
             the
             world
             ,
          
           and
           so
           though
           it
           be
           true
           that
           then
           they
           shall
           be
           glorified
           ,
           yet
           the
           term
           [
           Saints
           ]
           is
           
           attributed
           to
           them
           according
           to
           their
           present
           estate
           of
           debasement
           ,
           in
           which
           the
           very
           Emphasis
           is
           put
           .
           Besides
           if
           it
           had
           been
           so
           that
           in
           the
           one
           v.
           it
           noted
           a
           visible
           Saint
           here
           ,
           and
           in
           the
           other
           a
           glorified
           Saint
           hereafter
           ,
           yet
           the
           same
           persons
           were
           meant
           in
           both
           verses
           :
           whereas
           if
           Mark
           10.
           14.
           were
           meant
           the
           visible
           Church
           ,
           who
           are
           a
           number
           of
           persons
           ,
           and
           v.
           15.
           were
           meant
           an
           estate
           of
           glory
           ,
           there
           would
           be
           a
           greater
           difference
           than
           in
           1
           Cor.
           6.
           1
           ,
           2.
           and
           therefore
           Mr.
           Bl.
           doth
           not
           rightly
           say
           ,
           the
           one
           place
           is
           much
           parallel
           to
           the
           other
           .
        
         
           Mr.
           Bl.
           goes
           on
           .
           
             His
             second
             reason
             ,
             that
             Christ
             directs
             his
             speech
             to
             the
             Disciples
             already
             in
             the
             visible
             Church
             ,
             and
             therefore
             speaks
             not
             of
             the
             Church
             visible
             ,
             I
             know
             not
             how
             to
             make
             up
             into
             a
             reason
             ;
             if
             I
             understood
             it
             ,
             I
             would
             either
             yeild
             or
             answer
             it
             .
          
        
         
           Answ.
           The
           reason
           is
           thus
           formed
           .
           The
           same
           is
           meant
           Mark
           10.
           14.
           which
           is
           meant
           v.
           15.
           as
           is
           before
           proved
           .
           But
           by
           [
           
             the
             Kingdom
             of
             God
             ]
             v.
          
           15.
           is
           not
           meant
           the
           visible
           Church
           ,
           Ergo
           ,
           neither
           v.
           14.
           
           The
           minor
           is
           thus
           proved
           .
           By
           [
           
             the
             Kingdom
             of
             God
          
           ]
           is
           meant
           that
           estate
           into
           which
           the
           Apostles
           had
           not
           but
           were
           thereafter
           to
           enter
           into
           .
           For
           the
           speech
           is
           meant
           of
           them
           as
           well
           as
           others
           ,
           and
           directed
           to
           them
           ,
           
             Verily
             I
             say
             to
             you
          
           ,
           and
           so
           where
           the
           same
           thing
           is
           sayd
           Matth.
           18.
           3.
           it
           is
           sayd
           to
           and
           of
           them
           ,
           
             Except
             ye
             be
             converted
             and
             become
             as
             little
             children
             ye
             shall
             not
             enter
             into
             the
             Kingdom
             of
             the
             Heavens
             .
          
           But
           the
           estate
           the
           Apostles
           were
           to
           enter
           into
           was
           not
           the
           visible
           Church
           ,
           for
           that
           they
           had
           entered
           into
           already
           ,
           but
           the
           Kingdom
           of
           glory
           .
           Therefore
           by
           [
           
             the
             Kingdom
             of
             God
             Mark
          
           10.
           14.
           
           ]
           
             is
             meant
             the
             Kingdom
             of
             glory
             .
          
        
         
           Mr.
           Bl.
           adds
           ,
           
             The
             third
             reason
             ,
             that
             the
             speech
             Mark
          
           10.
           15.
           
           Luke
           18.
           17.
           
             is
             like
             Matth.
          
           18.
           3
           ,
           4
           ▪
           
             but
             there
             it
             is
             meant
             of
             the
             Kingdom
             of
             glory
          
           ;
           Ergo
           ,
           
             so
             here
             ,
             is
             answered
             already
             .
             If
             Mark
          
           10.
           15.
           
           Luke
           18.
           17.
           
             be
             like
             Matth.
          
           18.
           3
           ,
           4.
           
             yet
             Mark
          
           10.
           14.
           
           Luke
           18.
           16.
           
             which
             we
             have
             in
             question
             is
             unlike
             Matth.
          
           18.
           3
           
           ▪
           4.
           
        
         
           Answ.
           1.
           
           If
           Mark
           10.
           15.
           be
           like
           Matth.
           18.
           3
           ,
           4.
           then
           also
           Mark
           10.
           14.
           is
           in
           like
           manner
           understood
           
             the
             Kingdom
             of
             Heaven
             ,
             as
             Matth.
          
           18.
           3
           ,
           4.
           
           For
           it
           is
           understood
           of
           the
           same
           Mark
           10.
           14
           ,
           15.
           as
           is
           proved
           before
           .
           2.
           
           Mr.
           B.
           conceived
           
           them
           like
           by
           putting
           them
           together
           in
           the
           chapter
           before
           answered
           ,
           and
           the
           New
           Annot.
           and
           Diodati
           ,
           whose
           Testimonies
           are
           alleged
           in
           my
           
             Postscript
             .
             pag.
          
           151.
           
        
         
           Mr.
           Bl.
           adds
           ,
           
             Thirdly
             ,
             were
             it
             granted
             him
             ,
             that
             the
             Kingdom
             of
             glory
             must
             be
             understood
             both
             in
             Christs
             reason
             and
             application
             ,
             yet
             he
             is
             nothing
             holpen
             .
             Infants
             have
             right
             to
             the
             Church
             visible
             militant
             ,
             bcause
             they
             are
             in
             a
             capacity
             of
             entrance
             into
             the
             Church
             triumphant
             ,
             Acts
          
           2
           ▪
           47.
           
           
             The
             Lord
             added
             to
             the
             Church
             daily
             such
             as
             should
             be
             saved
             ;
             not
             necessarily
             saved
             ,
             but
             now
             (
             having
             entered
             Covenant
             with
             God
             )
             they
             were
             in
             a
             capacity
             ,
             and
             therefore
             added
             as
             visible
             Church-members
             .
             Infants
             standing
             in
             this
             capacity
             ought
             to
             have
             admission
             likewise
             .
          
        
         
           Answ.
           It
           helps
           me
           much
           to
           answer
           the
           arguments
           drawn
           from
           Matth.
           19.
           14.
           for
           infants
           visible
           Church-membership
           ,
           if
           by
           
             the
             [
             Kingdom
             of
             Heaven
          
           ]
           be
           not
           meant
           the
           visible
           Church
           ,
           For
           then
           it
           is
           not
           there
           affirmed
           ,
           that
           infants
           are
           visible
           Church-members
           .
           Nor
           doth
           Mr.
           Bls.
           reserve
           regain
           the
           loss
           ,
           to
           prove
           it
           by
           consequence
           ,
           For
           his
           speech
           is
           not
           true
           ,
           
             Infants
             have
             right
          
           (
           meaning
           of
           admission
           )
           
             to
             the
             visible
             Church
             ,
             because
             they
             are
             in
             a
             capacity
             of
             entrance
             into
             the
             Church
             triumphant
             .
          
           Nor
           is
           it
           proved
           Acts
           2.
           47.
           where
           Mr.
           Bl.
           perverts
           the
           meaning
           of
           the
           term
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             which
             is
             in
             English
          
           [
           
             the
             saved
          
           ]
           that
           is
           either
           [
           
             the
             saved
             from
             that
             crooked
             generation
             v.
          
           40.
           by
           their
           effectual
           
             calling
             as
          
           2
           Tim.
           1.
           9.
           
           Tit.
           3.
           5.
           
           ]
           or
           by
           an
           enallage
           of
           tense
           [
           
             such
             as
             should
             be
             saved
          
           ]
           and
           that
           certainly
           or
           necessarily
           ]
           as
           2
           Cor.
           2.
           15.
           not
           as
           Mr.
           
             Bl.
             they
             were
             in
             a
             capacity
             to
             be
             saved
             ,
          
           (
           for
           so
           were
           those
           that
           were
           not
           called
           )
           
             and
             therefore
             added
             as
             visible
             Church-members
             .
          
           Nor
           is
           Mr.
           Bls.
           proposition
           gathered
           thence
           :
           for
           neither
           is
           there
           any
           thing
           in
           the
           words
           to
           prove
           that
           then
           all
           were
           added
           to
           the
           Church
           which
           should
           be
           saved
           ,
           much
           less
           which
           were
           in
           a
           capacity
           to
           be
           saved
           ,
           or
           on
           the
           contrary
           that
           all
           that
           were
           added
           to
           the
           Church
           should
           be
           saved
           :
           much
           less
           that
           their
           right
           to
           be
           added
           to
           the
           Church
           was
           from
           this
           ,
           that
           they
           should
           be
           saved
           ;
           It
           is
           said
           ,
           
             the
             Lord
             added
             to
             the
             Church
             such
             as
             should
             be
             saved
             ,
          
           it
           is
           not
           said
           the
           Apostles
           added
           them
           to
           the
           Church
           because
           they
           were
           to
           be
           saved
           ,
           yea
           v.
           41.
           it
           is
           said
           ,
           that
           even
           of
           those
           that
           were
           to
           be
           saved
           ,
           
             they
             gladly
             received
             the
             word
          
           ;
           and
           then
           were
           
             baptized
             and
             added
          
           .
           So
           that
           if
           the
           Text
           be
           rightly
           looked
           into
           there
           is
           
           nothing
           to
           be
           gathered
           thence
           of
           the
           persons
           right
           to
           be
           added
           to
           the
           Church
           ,
           or
           the
           Ministers
           duty
           to
           add
           to
           the
           Church
           by
           baptism
           ,
           persons
           meerly
           upon
           this
           consideration
           ,
           that
           they
           shall
           be
           saved
           ,
           but
           onely
           that
           it
           is
           the
           course
           of
           Gods
           providence
           to
           add
           to
           his
           Church
           such
           as
           shall
           be
           saved
           .
           I
           yet
           add
           that
           if
           Mr.
           Bls.
           proposition
           were
           granted
           him
           ,
           
             they
             have
             a
             right
             to
             the
             Church-visible
             militant
             who
             shall
             be
             of
             the
             Church
             triumphant
             ,
          
           yet
           this
           right
           cannot
           be
           claimed
           but
           by
           those
           who
           are
           elect
           ,
           and
           therefore
           from
           these
           Scriptures
           so
           expounded
           Matth.
           19.
           14.
           
           Acts
           2.
           47.
           it
           cannot
           be
           proved
           that
           any
           other
           than
           elect
           infants
           are
           to
           be
           baptized
           and
           to
           be
           added
           to
           the
           Church
           ,
           not
           the
           natural
           children
           of
           true
           believers
           ,
           who
           are
           many
           of
           them
           non
           elect
           ;
           nor
           can
           a
           Minister
           gather
           thence
           ,
           he
           ought
           to
           baptize
           any
           of
           them
           till
           he
           know
           they
           are
           elect
           ,
           and
           shall
           be
           saved
           ,
           and
           therefore
           they
           rashly
           and
           profanely
           baptize
           from
           hence
           them
           ,
           that
           they
           have
           no
           knowledg
           of
           ,
           that
           of
           them
           is
           the
           Kingdom
           of
           glory
           and
           that
           they
           shall
           be
           saved
           .
        
      
       
         
           SECT
           .
           XIX
           .
        
         
           
             Animadversions
             on
             Mr.
             
               Cobbets
               Just
               Vindic.
               part
               .
               1.
               cap.
               5.
            
             and
             the
             arguings
             of
             Dr.
             Homes
             ,
             Mr.
             Bailee
             ,
             Mr.
             Fuller
             ,
             Mr.
             Sidenham
             ,
             from
             the
             words
             and
             actions
             of
             Christ
             to
             little
             ones
             are
             answered
             .
          
        
         
           HAving
           answered
           Mr.
           B.
           Mr.
           Bl.
           my
           two
           eager
           Antagonists
           I
           shall
           add
           animadversions
           on
           Mr.
           
             Thomas
             Cobbet
             his
             Just
             Vindic.
             part
             .
          
           1.
           ch
           .
           4.
           sect
           .
           1.
           1.
           
           He
           says
           without
           proof
           
             that
             they
             that
             brought
             the
             infants
             mentioned
             Luke
          
           18.
           15.
           
             were
             pious
             minded
             parents
          
           .
           2.
           
           He
           denies
           [
           
             of
             such
             is
             the
             kingdom
             of
             God
          
           ]
           
             to
             be
             meant
             of
             the
             Kingdom
             of
             glory
             ,
          
           the
           contrary
           whereof
           is
           proved
           in
           the
           next
           section
           before
           against
           Mr.
           Blake
           .
           3.
           
           He
           supposeth
           ,
           
             that
             these
             words
             [
             suffer
             little
             children
             to
             come
             to
             me
             ]
             being
             granted
             to
             contain
             a
             rule
             of
             suffering
             little
             ones
             of
             that
             sort
             such
             as
             those
             are
             to
             come
             to
             him
             and
             the
             words
             [
             of
             such
             is
             the
             Kingdom
             of
             God
             ]
             being
             expounded
             of
             the
             invisible
             Church
             it
             must
             be
             conceived
             that
             Christ
             must
             direct
             them
             to
             suffer
          
           
           
             members
             of
             the
             invisible
             Church
             to
             come
             to
             him
             ,
             and
             then
             that
             they
             may
             be
             known
             .
          
           But
           this
           is
           his
           mistake
           ;
           they
           that
           expound
           thus
           the
           words
           [
           suffer
           these
           little
           children
           and
           other
           little
           children
           in
           age
           if
           any
           hereafter
           be
           brought
           to
           my
           person
           to
           be
           touched
           ,
           to
           come
           to
           me
           ,
           and
           forbid
           them
           not
           as
           ye
           have
           don
           these
           .
           For
           however
           they
           are
           persons
           that
           are
           not
           fit
           to
           be
           my
           hearers
           ;
           yet
           of
           these
           now
           brought
           and
           of
           some
           other
           infants
           which
           may
           be
           brought
           ,
           and
           men
           of
           years
           like
           them
           in
           quality
           is
           the
           Kingdom
           of
           God
           ,
           the
           invisible
           Church
           or
           the
           Kingdom
           of
           glory
           belongs
           to
           them
           ]
           may
           avouch
           this
           exposition
           without
           supposing
           their
           election
           must
           come
           under
           the
           cognizance
           of
           men
           ,
           nor
           need
           they
           say
           that
           onely
           such
           who
           were
           elected
           ,
           were
           ,
           by
           this
           rule
           so
           exp●unded
           to
           be
           permitted
           ,
           to
           come
           to
           Christ.
           4.
           
           
             That
             Christ
             spake
             of
             those
             infants
             not
             as
             an
             extraordinary
             inspired
             Prophet
          
           is
           said
           without
           proof
           ;
           not
           is
           it
           likely
           ,
           sit●
           such
           blessings
           were
           never
           given
           but
           by
           extraordinary
           inspiration
           ,
           and
           Christ
           appoints
           not
           the
           admitting
           of
           little
           children
           to
           any
           ,
           no
           not
           to
           his
           Apostles
           ,
           but
           himself
           .
           5.
           
           
             That
             he
             delivered
             an
             ordinary
             rule
             of
             ordinary
             practise
             and
             use
             afterwards
          
           is
           said
           without
           proof
           ;
           nor
           is
           it
           likely
           ,
           sith
           we
           reade
           no
           more
           of
           that
           practise
           by
           any
           of
           the
           Apostles
           ,
           nor
           any
           rule
           concerning
           it
           after
           this
           one
           act
           of
           Christ
        
         
           Sect.
           2.
           
           
             H●
             denies
             that
             [
             of
             such
             is
             the
             Kingdom
             of
             Heaven
             might
             be
             spoken
             in
             reference
             to
             the
             future
             ,
             that
             is
             that
             they
             were
             elect
             ones
             ,
             and
             should
             in
             time
             be
             of
             Gods
             Kingdom
             ,
             that
             is
             believers
             ,
             or
             that
             they
             were
             such
             as
             God
             would
             bless
             .
             For
             Christs
             words
             are
             not
             ,
             of
             such
             may
             ,
             will
             or
             shall
             be
             the
             Kingdom
             of
             God
             ,
             nor
             that
             they
             were
             of
             his
             Kingdom
             ,
             because
             such
             as
             he
             would
             bless
             :
             but
             rather
             that
             they
             should
             not
             be
             hindered
             from
             being
             blessed
             of
             him
             ,
             because
             of
             such
             is
             the
             Kingdom
             of
             God.
             
          
        
         
           To
           which
           I
           answer
           :
           that
           by
           [
           
             the
             Kingdom
             of
             Heaven
             Mat.
          
           19.
           14.
           
             and
             the
             Kingdom
             of
             God
             Mark
          
           10.
           14
           
           ▪
           15
           ▪
           Luke
           18
           ▪
           16
           ,
           17.
           ]
           must
           needs
           be
           meant
           the
           Kingdom
           of
           glory
           is
           proved
           before
           ,
           &
           then
           the
           sense
           can
           be
           no
           other
           than
           
             of
             such
             is
             the
             Kingdom
             of
             Heaven
             ,
          
           that
           is
           the
           Kingdom
           of
           glory
           belongs
           to
           such
           ,
           as
           Mat.
           5.
           3
           ,
           10.
           and
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           doth
           of
           ▪
           signifie
           as
           Mark
           9.
           14
           ,
           &c.
           
           And
           then
           it
           must
           needs
           be
           an
           
             enallage
             of
             tense
             ,
             as
             Mat.
          
           18
           ▪
           1.
           
             as
             Pisc.
             sch
             .
             on
             Mat.
          
           18.
           1.
           
             est
             pro
             futurus
             est
             enallage
             temporis
             ,
             or
             as
             Pisc.
             sch
             .
             on
             Matth.
          
           5.
           3.
           
             ipsis
             destinatum
             est
             &
             dabitur
          
           ,
           and
           this
           is
           all
           one
           as
           to
           say
           they
           
           are
           elect
           ,
           which
           is
           Piscators
           term
           in
           his
           
             observation
             on
             Matth.
          
           19.
           14.
           as
           I
           shewed
           above
           in
           answer
           to
           Mr.
           Blake
           ,
           and
           thus
           [
           
             of
             such
             is
             the
             kingdom
             of
             God
          
           ]
           refers
           to
           the
           present
           estate
           as
           elect
           ,
           to
           their
           future
           as
           possessours
           of
           glory
           hereafter
           .
           And
           so
           to
           Mr.
           Cobbets
           objection
           I
           answer
           ,
           Matth.
           5.
           10.
           it
           is
           not
           said
           ,
           theirs
           shall
           be
           the
           Kingdom
           of
           Heaven
           ,
           but
           [
           is
           ]
           and
           yet
           it
           must
           be
           understood
           of
           present
           title
           and
           future
           possession
           ,
           so
           here
           .
           And
           for
           his
           exception
           at
           my
           words
           ,
           that
           the
           reason
           may
           be
           given
           why
           these
           infants
           did
           belong
           to
           Gods
           Kingdom
           ,
           because
           they
           were
           such
           as
           Christ
           would
           bless
           ,
           is
           not
           avoided
           by
           saying
           ,
           
             they
             were
             blessed
             ,
             because
             of
             Gods
             Kingdom
             .
          
           For
           both
           ways
           the
           reason
           is
           good
           ,
           they
           should
           not
           be
           hindered
           from
           blessing
           ,
           because
           theirs
           was
           the
           Kingdom
           of
           Heaven
           the
           end
           of
           blessing
           ,
           or
           they
           should
           not
           be
           hindered
           from
           blessing
           because
           he
           intended
           to
           bless
           them
           ,
           and
           therefore
           theirs
           was
           the
           Kingdom
           of
           Heaven
           .
           Either
           way
           that
           I
           intended
           to
           prove
           
             Examen
             pag.
          
           147.
           is
           evinced
           ,
           that
           the
           reason
           why
           theirs
           was
           the
           Kingdom
           of
           Heaven
           is
           not
           from
           their
           parents
           faith
           (
           which
           should
           have
           been
           if
           it
           were
           meant
           ,
           as
           Paedobaptists
           would
           ,
           of
           interest
           in
           the
           visible
           Church
           )
           but
           Gods
           election
           or
           Christs
           blessing
           .
        
         
           I
           have
           often
           said
           ,
           that
           if
           Christs
           minde
           had
           been
           that
           infants
           should
           be
           baptized
           ,
           he
           would
           have
           commanded
           these
           little
           ones
           to
           have
           been
           baptized
           for
           an
           Example
           .
           To
           this
           Mr.
           Cobbet
           answers
           ,
           
             that
             according
             to
             our
             principles
             they
             were
             elect
             ,
             heirs
             of
             the
             kingdom
             of
             glory
             :
             now
             why
             should
             not
             or
             were
             not
             these
             infants
             at
             least
             baptized
             ?
          
        
         
           Answ.
           Because
           though
           elect
           ,
           yet
           were
           not
           believers
           or
           Disciples
           by
           profession
           .
        
         
           But
           
             You
             would
             allow
          
           ,
           saith
           he
           ,
           
             such
             to
             be
             baptized
             if
             of
             grown
             years
             .
          
        
         
           Answ.
           No
           ,
           untill
           they
           were
           believers
           or
           Disciples
           ,
           not
           barely
           because
           elect
           and
           heirs
           of
           glory
           .
        
         
           But
           
             You
             say
          
           ,
           saith
           he
           ,
           
             that
             if
             by
             extraordinary
             revelation
             you
             knew
             an
             infant
             to
             be
             sanctified
             ,
             you
             would
             baptize
             it
             ,
             because
             the
             extraordinary
             revelation
             would
             authorize
             it
             ,
             and
             the
             words
             of
          
           Peter
           ,
           Acts
           10.
           47.
           
             and
             the
             institution
             ,
             Matth.
          
           28.
           19.
           
           
             And
             then
             it
             would
             follow
          
           ,
           1.
           
           
             That
             persons
             may
             be
             Disciples
             without
             being
             outwardly
             taught
             .
          
           2.
           
           
             It
             is
             agreeable
             to
             the
             rule
             that
             persons
             without
             personal
             profession
             of
             faith
             should
             be
             baptized
             .
             Albeit
          
           
           
             extraordinary
             things
             done
             besides
             rule
             cross
             not
             ordinary
             rule
             ;
             yet
             neither
             extraordinarily
             nor
             ordinarily
             is
             any
             thing
             to
             be
             done
             ,
             which
             is
             in
             it self
             contrary
             to
             rule
             .
          
           3.
           
           
             It
             was
             the
             minde
             of
             Christ
             they
             should
             be
             baptized
             ,
             as
             that
             they
             should
             be
             instructed
             ,
             though
             it
             be
             not
             expressed
             .
          
        
         
           Answ.
           1.
           
           It
           is
           true
           I
           grant
           in
           my
           
             Examen
             ,
             p.
          
           142
           ,
           158
           ,
           160.
           upon
           the
           grounds
           mentioned
           ,
           that
           an
           infant
           regenerated
           ,
           united
           to
           Christ
           ,
           sanctified
           by
           the
           Spirit
           upon
           extraordinary
           revelation
           of
           this
           might
           be
           baptized
           ;
           and
           the
           like
           is
           said
           by
           Mr.
           
             Blackwood
             Apostolical
             Bapt.
             p.
          
           51.
           
           
             And
             for
             those
             that
             have
             the
             thing
             signified
             let
             them
             make
             it
             appear
             to
             any
             Church
             of
             Christ
             ,
             and
             they
             cannot
             deny
             their
             baptism
             .
          
           But
           yet
           it
           follows
           not
           that
           these
           infants
           might
           be
           baptized
           which
           are
           mentioned
           Matth.
           19.
           14.
           
           For
           though
           their
           election
           be
           mentioned
           ,
           yet
           not
           their
           regeneration
           and
           sanctification
           .
           Now
           
             Praedestinatio
             nil
             ponit
             in
             praedestinato
          
           ,
           and
           therefore
           it
           makes
           not
           Disciples
           or
           believers
           at
           present
           ,
           but
           assures
           it
           as
           future
           :
           but
           we
           are
           to
           baptize
           actual
           Disciples
           and
           believers
           ,
           not
           future
           .
        
         
           But
           However
           ,
           saith
           he
           ,
           
             they
             may
             be
             Disciples
             who
             are
             are
             not
             outwardly
             taught
             .
          
        
         
           Answ.
           Who
           denies
           it
           ?
           yet
           they
           must
           be
           learners
           of
           Christ
           in
           their
           own
           persons
           .
        
         
           
             But
             then
          
           ,
           saith
           he
           ,
           
             a
             person
             may
             be
             baptized
             without
             personal
             profession
             .
          
        
         
           Answ.
           It
           is
           granted
           ,
           when
           God
           supplies
           the
           absence
           of
           it
           by
           his
           revelation
           otherwise
           :
           nor
           is
           this
           contrary
           to
           the
           Rule
           ,
           sith
           that
           is
           ,
           to
           baptise
           known
           Disciples
           ,
           who
           are
           ordinarily
           known
           by
           their
           personal
           profession
           ,
           though
           in
           this
           case
           Gods
           extraordinary
           act
           supplies
           that
           want
           .
           Yet
           Mr.
           Cobbets
           saying
           is
           not
           right
           ,
           
             that
             neither
             extraordinarily
             nor
             ordinarily
             is
             any
             thing
             to
             be
             done
             ,
             which
             is
             in
             it self
             contrary
             to
             rule
             .
          
           For
           Abrahams
           killing
           his
           son
           was
           in
           it self
           contrary
           to
           rule
           ,
           yet
           upon
           extraordinary
           command
           it
           was
           to
           be
           done
           .
           And
           for
           the
           third
           ,
           though
           it
           might
           be
           conceived
           Christs
           minde
           ,
           that
           the
           children
           should
           be
           instructed
           ,
           though
           it
           be
           not
           mentioned
           ,
           Luke
           18.
           16
           ,
           17.
           because
           it
           was
           a
           duty
           of
           perpetual
           equity
           by
           virtue
           of
           the
           moral
           Law
           :
           yet
           baptising
           infants
           being
           a
           meer
           positive
           rite
           ,
           that
           hath
           no
           reason
           or
           warrant
           but
           institution
           ,
           is
           not
           to
           be
           conceived
           Christs
           minde
           ,
           without
           some
           declaration
           ,
           
           which
           he
           neither
           then
           when
           he
           had
           so
           fit
           opportunity
           ,
           nor
           at
           any
           time
           else
           expressed
           .
        
         
           There
           are
           some
           more
           things
           in
           Mr.
           Cobbet
           censurable
           ,
           as
           
             that
             he
             makes
             the
             infants
             paterns
             as
             well
             of
             receiving
             the
             kingdom
             at
             least
             externally
             ,
             as
             of
             the
             affection
             and
             disposition
             with
             which
             it
             is
             to
             be
             received
          
           ;
           whereas
           ,
           ●
           .
           the
           words
           Matth.
           18.
           
           3●4
           .
           do
           plainly
           make
           them
           paterns
           onely
           of
           humility
           ,
           and
           such
           good
           dispositions
           as
           are
           in
           children
           fit
           to
           be
           imitated
           .
           2.
           
           In
           Mr.
           Cobbets
           sense
           the
           words
           of
           Christ
           would
           be
           false
           ,
           [
           
             whosoever
             shall
             not
             receive
             the
             kingdom
             of
             God
             as
             a
             little
             childe
             externally
             by
             an
             initial
             seal
             or
             some
             other
             visible
             sign
             ,
             as
             laying
             on
             hands
             ,
             &c.
             shall
             not
             enter
             therein
             .
          
           ]
           For
           then
           that
           Popish
           Doctrine
           ,
           or
           rather
           more
           rigid
           than
           Popish
           must
           be
           maintained
           ,
           that
           no
           unbaptized
           Martyr
           or
           other
           shall
           enter
           into
           the
           kingdom
           of
           Heaven
           .
           And
           in
           like
           manner
           it
           is
           
             gratis
             dictum
          
           ,
           without
           proof
           sayd
           [
           
             of
             such
             like
             infants
             ,
             like
             them
             in
             covenant
             ,
             and
             Church
             interest
             in
             God
             is
             his
             kingdom
             ,
          
           ]
           there
           being
           not
           a
           word
           in
           the
           Text
           that
           leads
           to
           this
           paraphrase
           ,
           and
           the
           plain
           meaning
           is
           before
           expressed
           .
        
         
           That
           which
           Mr.
           Cobbet
           sayth
           in
           answer
           to
           the
           reason
           of
           
             Piscator
             ,
             Why
             they
             were
             not
             infants
             because
             Christ
             called
             them
          
           ;
           I
           conceive
           is
           not
           an
           answer
           .
           For
           what
           he
           sayth
           ,
           
             that
             things
             ascribed
             to
             the
             children
             are
             rather
             to
             be
             understood
             of
             parents
             ,
             and
             he
             instanceth
             in
          
           Levi's
           
             paying
             Tyths
             in
          
           Abraham
           ,
           Heb.
           7.
           is
           not
           right
           .
           For
           ,
           1.
           that
           which
           is
           sayd
           of
           Levi
           is
           to
           be
           understood
           of
           Levi
           ,
           not
           of
           Abraham
           ;
           for
           it
           were
           neither
           good
           sense
           nor
           to
           his
           purpose
           ,
           to
           say
           ,
           Abraham
           payd
           Tyths
           in
           Abraham
           .
           2.
           
           If
           things
           done
           by
           a
           parent
           and
           related
           by
           the
           Holy
           Ghost
           as
           mysterious
           passages
           are
           imputed
           to
           the
           children
           ,
           yet
           it
           is
           absurd
           to
           understand
           in
           an
           historical
           narration
           of
           facts
           that
           to
           be
           meant
           as
           spoken
           to
           the
           parents
           ,
           which
           was
           spoken
           to
           the
           children
           .
           Other
           things
           I
           let
           pass
           ,
           which
           oppose
           not
           my
           dispute
           but
           others
           :
           and
           what
           things
           he
           speaks
           in
           answer
           to
           my
           Objections
           ,
           and
           what
           concerns
           the
           answering
           the
           imaginary
           absurdities
           arising
           from
           our
           Doctrine
           in
           that
           chapter
           ,
           I
           refer
           to
           another
           place
           .
           This
           is
           sufficient
           in
           answer
           to
           what
           he
           sayth
           in
           opposition
           to
           me
           about
           that
           passage
           Luke
           18.
           16
           ,
           17.
           
        
         
           Dr.
           Homes
           in
           his
           
             Animad
             .
             on
             my
             Exercit.
             pag.
          
           57
           ,
           58.
           argues
           thus
           ,
           
             To
             whom
             indefinitely
             as
             such
             ,
             Heaven
             and
             the
             blessing
             of
             and
          
           
           
             for
             Heaven
             belongs
             ,
             to
             them
             as
             such
             the
             seal
             of
             converance
             ,
             and
             confirmation
             of
             Heaven
             and
             that
             blessing
             belongs
             .
             For
             if
             the
             Land
             be
             mine
             the
             Deeds
             and
             Seals
             of
             Conveyance
             are
             mine
             .
             But
             Heaven
             and
             the
             blessing
             of
             and
             for
             Heaven
             belongs
             indefinitely
             to
             such
             little
             children
             ,
             more
             ,
             whiles
             little
             children
             ;
             so
             the
             Text
             here
             expresly
             .
             To
             them
             belong
             ,
             or
             (
             which
             is
             all
             one
             )
             of
             such
             is
             the
             kingdom
             of
             Heaven
             ,
             and
             he
             took
             them
             in
             his
             arms
             and
             blessed
             them
             .
             Therefore
             to
             little
             children
             indefinitely
             belongs
             the
             Seal
             of
             Conveyance
             or
             Confirmation
             of
             Heaven
             ,
             and
             the
             blessing
             of
             Heaven
             ,
             which
             in
             the
             New
             Testament
             ,
             according
             to
             the
             time
             Christ
             spake
             ,
             is
             baptism
             .
          
        
         
           Answ.
           Neither
           is
           it
           true
           ,
           That
           
             baptism
             is
             the
             seal
             of
             conveyance
             of
             heaven
             ,
             and
             the
             blessing
             for
             it
             ,
          
           that
           I
           finde
           in
           Scripture
           ,
           but
           the
           Spirit
           ,
           Ephos.
           4.
           30.
           
           Ephes.
           1.
           13.
           2
           
           Cor.
           1.
           22.
           
           Nor
           is
           it
           true
           ,
           
             That
             heaven
             and
             the
             blessing
             of
             heaven
             belong
             to
             little
             children
             indefinitely
             as
             such
             ,
          
           that
           is
           as
           little
           children
           .
           For
           then
           it
           should
           belong
           to
           all
           little
           children
           ,
           nor
           to
           them
           as
           children
           of
           believing
           parents
           ,
           for
           it
           should
           belong
           to
           all
           children
           of
           believing
           parents
           ,
           but
           as
           they
           are
           elect
           .
           And
           to
           these
           I
           grant
           baptism
           belongs
           when
           they
           are
           called
           ,
           and
           believe
           ,
           not
           before
           ;
           as
           a
           conveyance
           may
           be
           made
           to
           a
           childe
           ,
           yet
           he
           is
           not
           to
           have
           it
           in
           his
           hands
           till
           he
           come
           to
           understand
           it
           ,
           and
           is
           fit
           to
           make
           use
           of
           it
           .
           So
           that
           the
           major
           may
           be
           denied
           if
           [
           
             the
             belonging
             of
             the
             seal
          
           ]
           be
           meant
           in
           respect
           of
           present
           use
           or
           possession
           .
           And
           the
           minor
           is
           to
           be
           denied
           ,
           if
           [
           
             as
             such
          
           ]
           be
           meant
           [
           as
           little
           children
           ,
           or
           children
           of
           believers
           ]
           and
           the
           inference
           on
           the
           conclusion
           is
           denied
           ,
           
             the
             seal
             belongs
             to
             them
          
           ,
           Ergo
           ,
           baptism
           .
           Other
           arguments
           of
           Dr.
           Homes
           are
           answered
           in
           my
           
             Apology
             pag.
          
           102.
           though
           briefly
           yet
           sufficiently
           .
           Nor
           hath
           Mr.
           Geree
           in
           his
           
             V●ndiciae
             Vindiciarum
             ch
          
           .
           10.
           brought
           any
           thing
           worth
           rejoyning
           in
           reply
           to
           my
           answer
           to
           his
           sixth
           argument
           in
           my
           
             Apology
             pag.
          
           101
           ,
           102.
           
           It
           is
           false
           which
           he
           saith
           ,
           
             in
             admitting
             to
             ordinances
             we
             proceed
             not
             upon
             judgment
             of
             certainty
             but
             charity
             ,
          
           nor
           is
           a
           judgment
           of
           charity
           grounded
           upon
           hope
           of
           what
           a
           person
           may
           be
           any
           rule
           to
           us
           in
           admitting
           to
           baptism
           ,
           For
           if
           so
           ,
           then
           hope
           of
           a
           profane
           persons
           amendment
           were
           enough
           to
           baptize
           him
           .
           Mr.
           Baille●'s
           reasoning
           in
           his
           
             Anabaptism
             pag.
          
           149.
           [
           
             since
             imposition
             of
             hands
             a
             seal
             of
             Christs
             grace
             and
             blessing
             ,
             and
             of
             the
             Kingdom
             of
             Heaven
             belonged
             to
          
           
           
             infants
             ;
             that
             therefore
             baptism
             a
             seal
             of
             that
             same
             kinde
             ,
             when
             once
             the
             Lord
             had
             solemnely
             at
             his
             ascension
             appointed
             it
             to
             be
             the
             ordinary
             seal
             of
             initiation
             into
             his
             Church
             ought
             not
             to
             be
             denied
             to
             them
          
           ]
           is
           but
           dictates
           .
           1.
           
           He
           says
           ,
           
             baptism
             is
             a
             seal
             of
             the
             same
             kinde
             with
             Christs
             laying
             on
             hands
             ,
          
           which
           he
           saith
           without
           proof
           ,
           nor
           is
           it
           true
           .
           For.
           1.
           
           Christs
           laying
           on
           hands
           was
           an
           act
           extraordinary
           done
           by
           Christ
           himself
           as
           the
           great
           Prophet
           ,
           but
           baptism
           was
           an
           act
           of
           ordinary
           ministration
           not
           done
           by
           Christ
           himself
           but
           
             his
             Disciples
             ,
             John
          
           4.
           1
           ,
           2.
           2.
           
           Baptism
           was
           the
           duty
           of
           the
           baptized
           ,
           Acts
           2.
           38.
           not
           onely
           the
           baptizers
           ,
           but
           not
           so
           laying
           on
           hands
           by
           Christ.
           3.
           
           If
           
             baptism
             be
             a
             seal
             of
             the
             same
             kinde
             with
             laying
             on
             of
             hands
             ,
          
           then
           laying
           on
           hands
           is
           a
           seal
           ,
           and
           a
           Sacrament
           of
           the
           same
           kind
           with
           baptism
           ,
           which
           is
           counted
           a
           point
           of
           Popery
           .
           2.
           
           To
           shift
           off
           the
           objection
           ,
           that
           Christ
           appointed
           not
           those
           infants
           to
           be
           baptized
           ,
           he
           allegeth
           
             that
             Christ
             did
             after
             solemnly
             appoint
             it
             at
             his
             ascension
             ,
             and
             since
             then
             it
             ought
             to
             be
             done
             :
          
           which
           intimates
           that
           infants
           were
           not
           to
           be
           baptized
           before
           ,
           but
           after
           the
           ascension
           .
           But
           ,
           1.
           
           The
           appointment
           and
           practise
           of
           baptism
           was
           before
           ,
           if
           not
           as
           solemn
           ,
           and
           the
           same
           use
           and
           order
           of
           it
           ,
           and
           therefore
           this
           reason
           is
           of
           no
           force
           why
           others
           should
           be
           baptized
           after
           ,
           more
           than
           these
           before
           the
           ascension
           .
           2.
           
           It
           will
           follow
           that
           Jews
           infants
           were
           not
           to
           be
           baptized
           till
           after
           the
           ascension
           of
           Christ
           ,
           which
           overthrows
           his
           and
           other
           Paedobaptists
           argument
           about
           the
           seal
           and
           Covenant
           ,
           which
           if
           of
           any
           validity
           ,
           prove
           infant
           baptism
           as
           well
           before
           the
           ascension
           as
           after
           .
           3.
           
           It
           is
           false
           ,
           that
           Christ
           at
           his
           ascension
           appointed
           infant
           baptism
           any
           more
           than
           before
           ,
           the
           commission
           of
           Christ
           and
           the
           Apostles
           practise
           shew
           the
           contrary
           .
           Therefore
           I
           deny
           his
           argment
           in
           the
           words
           set
           down
           as
           being
           without
           proof
           or
           shew
           of
           it
           .
           Mr.
           
             Thomas
             Fuller
          
           in
           his
           
             Infants
             advocate
             ch
          
           .
           18
           hath
           these
           words
           St.
           
             John
             addeth
             ch
          
           .
           21.
           21.
           
           
             And
             there
             are
             also
             many
             other
             things
             which
             Jesus
             did
             which
             are
             not
             written
             ,
             amongst
             which
             for
             ought
             appears
             to
             the
             contrary
             ,
             the
             baptizing
             of
             these
             infants
             might
             be
             one
             of
             them
          
           ;
           wherein
           he
           runs
           to
           the
           Popish
           plea
           for
           their
           unwritten
           traditions
           ,
           and
           forgets
           that
           besides
           what
           I
           have
           alleged
           before
           to
           shew
           those
           infants
           were
           not
           baptized
           ,
           there
           appears
           something
           to
           the
           contrary
           out
           of
           John
           4.
           1
           ,
           2.
           where
           it
           is
           said
           ,
           that
           Jesus
           baptized
           not
           ,
           but
           his
           Disciples
           ,
           
           and
           therefore
           the
           baptizing
           of
           those
           Infants
           could
           not
           be
           one
           of
           the
           things
           which
           Jesus
           did
           though
           not
           written
           John
           21.
           21.
           
           His
           argument
           ,
           they
           were
           capable
           of
           a
           blessing
           ,
           therefore
           of
           baptism
           ;
           hath
           been
           often
           denied
           and
           answered
           before
           .
           There
           came
           to
           my
           hands
           also
           the
           Exercitation
           of
           Mr.
           
             Cuthbert
             Sidenham
          
           ,
           in
           which
           ch
           .
           10.
           he
           terms
           Antipaedobaptism
           
             denying
             infants
             with
             scorn
             a
             little
             water
             ,
          
           and
           after
           ,
           
             this
             Text
             Matth.
          
           19.
           13
           ,
           14.
           
             if
             there
             were
             no
             more
             ,
             will
             fly
             in
             the
             consciences
             one
             day
             of
             the
             most
             confident
             contemners
             of
             infants
             ,
             and
             their
             baptism
             .
          
           To
           which
           I
           say
           ,
           it
           shews
           too
           much
           youthfull
           rashness
           u●fi●
           for
           
             a
             Teacher
             of
             a
             Church
             either
          
           to
           call
           Antipaedobaptists
           
             contemners
             of
             infants
             ,
             and
             their
             baptism
             ,
          
           and
           their
           denying
           infants
           baptism
           (
           which
           they
           do
           for
           ought
           he
           knows
           out
           of
           tender
           conscience
           of
           not
           profaning
           Christs
           ordinance
           )
           an
           act
           ,
           
             of
             scorn
          
           ,
           and
           to
           speak
           of
           the
           
             Texts
             flying
             in
             their
             consciences
          
           ,
           who
           know
           that
           he
           had
           more
           reason
           to
           expect
           the
           flying
           of
           this
           Text
           in
           his
           conscience
           ,
           who
           in
           this
           (
           as
           he
           doth
           in
           the
           rest
           of
           his
           pamphlet
           )
           makes
           the
           objection
           against
           his
           urging
           it
           for
           infant
           baptism
           so
           as
           that
           he
           might
           put
           it
           off
           with
           a
           slight
           answer
           ,
           For
           whereas
           Antipaedobaptists
           object
           ,
           if
           Christ
           hinted
           their
           right
           to
           baptism
           ,
           why
           did
           he
           neither
           baptze
           them
           ,
           nor
           appoint
           them
           to
           be
           baptized
           by
           his
           Apostles
           ?
           Mr.
           Sidenham
           leaves
           out
           the
           later
           part
           of
           the
           objection
           ,
           and
           answers
           .
           1.
           
           
             He
             baptizeth
             none
          
           .
           2.
           
           
             He
             did
             that
             which
             was
             an
             ordinance
             usually
             ,
             in
             those
             primitive
             times
             ,
             administred
             after
             baptism
             and
             equal
             to
             it
             in
             dignity
             ,
             and
             so
             we
             may
             argue
             from
             this
             to
             baptism
             either
             inclusively
             or
          
           à
           majori
           
             from
             the
             greater
             ,
             he
             did
             such
             acts
             to
             them
             as
             are
             equivalent
             if
             not
             supereminent
             .
          
           But
           doth
           Mr.
           Sidenham
           indeed
           think
           such
           petty
           arguings
           ,
           which
           he
           knows
           not
           how
           to
           form
           in
           a
           Logick
           way
           ,
           but
           in
           pathetick
           Rhetorick
           ,
           likely
           to
           ●errify
           our
           consciences
           so
           much
           ,
           when
           he
           himself
           dares
           not
           positively
           assert
           ,
           that
           the
           laying
           on
           of
           Christs
           hands
           did
           include
           and
           presuppose
           baptism
           ,
           yea
           he
           acknowledgeth
           it
           to
           have
           been
           extraordinary
           ;
           and
           for
           his
           way
           of
           proving
           
             à
             majori
          
           ,
           he
           either
           is
           ignorant
           in
           Logick
           or
           else
           might
           understand
           ,
           that
           an
           argument
           
             à
             majori
          
           is
           not
           thus
           ;
           there
           is
           conferred
           on
           such
           a
           one
           a
           greater
           thing
           ,
           therefore
           the
           less
           ;
           Christs
           blessing
           therefore
           right
           to
           baptism
           ;
           For
           then
           the
           argument
           were
           good
           ,
           Christ
           blessed
           the
           infants
           which
           is
           the
           greater
           ,
           therefore
           he
           gave
           them
           the
           Lords
           supper
           ,
           or
           made
           them
           Apostles
           ,
           or
           gave
           them
           
           the
           gift
           of
           tongues
           ,
           which
           are
           the
           less
           .
           But
           an
           argument
           
             à
             majori
          
           is
           
             à
             magis
             probabili
          
           ,
           and
           so
           it
           is
           not
           more
           probable
           that
           Christ
           would
           have
           them
           baptized
           ,
           than
           that
           he
           would
           bless
           them
           ,
           sith
           they
           were
           not
           meet
           subjects
           of
           the
           one
           as
           of
           the
           other
           .
           There
           is
           nothing
           else
           in
           that
           chapter
           but
           what
           hath
           answer
           before
           ,
           this
           is
           enough
           to
           abate
           the
           insolency
           of
           this
           Scribler
           .
        
      
       
         
           
             SECT
             .
             XX.
          
           
        
         
           
             The
             practice
             of
             infant-baptism
             is
             not
             proved
             Acts
             16.
             15.
             by
             baptizing
             a
             houshold
             against
             Mr.
             M.
             Dr.
             Homes
             ,
             Mr.
             Bailee
             ,
             Mr.
             Cook
             ,
             Mr.
             Sidenham
             ,
             Mr.
             Fuller
             .
          
        
         
           ANother
           Text
           to
           prove
           the
           practise
           of
           infant
           baptism
           is
           Acts
           16.
           15.
           and
           the
           mention
           of
           baptizing
           housholds
           elsewhere
           .
           From
           whence
           Mr.
           M.
           in
           his
           
             Sermon
             pag.
          
           40.
           (
           though
           the
           Assembly
           leave
           it
           out
           
             Confess
             .
             of
             faith
             ch
          
           18.
           art
           .
           4.
           )
           would
           gather
           
             examples
             of
             the
             new
             administration
             taking
             place
             just
             as
             the
             old
             ,
             and
             so
             the
             practise
             of
             infant
             baptism
             by
             good
             consequence
             .
          
           To
           which
           I
           answered
           in
           my
           Examen
           at
           large
           ,
           pag.
           138.
           &c.
           1.
           
           That
           the
           new
           administration
           is
           much
           different
           from
           the
           old
           ,
           to
           wit
           ,
           baptism
           from
           Circumcision
           .
           2.
           
           That
           the
           practise
           of
           baptism
           in
           all
           the
           Evangelists
           is
           set
           down
           of
           singular
           persons
           .
           3.
           
           That
           the
           practise
           in
           the
           Acts
           of
           the
           Apostles
           is
           differently
           set
           down
           ,
           sometimes
           of
           singular
           persons
           sometimes
           of
           a
           City
           ,
           sometimes
           of
           families
           .
           4.
           
           Where
           housholds
           are
           said
           to
           be
           baptized
           there
           is
           no
           mention
           of
           an
           infant
           and
           the
           circumstances
           with
           other
           places
           do
           shew
           that
           Luke
           doth
           understand
           onely
           the
           believers
           of
           the
           house
           .
           What
           Mr.
           M.
           replied
           here
           to
           doth
           yield
           so
           much
           as
           shews
           there
           is
           no
           good
           consequence
           in
           this
           Argument
           .
           Housholds
           were
           baptized
           ,
           therefore
           infants
           ,
           sith
           he
           saith
           ,
           
             It
             may
             be
             granted
             that
             a
             house
             is
             sometimes
             taken
             for
             the
             grown
             persons
             in
             that
             house
             .
          
           And
           what
           else
           he
           speaks
           that
           is
           to
           the
           point
           is
           briefly
           answered
           in
           my
           
             Apology
             pag.
          
           100.
           
           And
           in
           my
           
             Postscript
             sect
          
           .
           19.
           
           I
           have
           sufficiently
           answered
           Mr.
           Blake
           his
           arguing
           
             from
             housholds
             being
             the
             precedent
             of
             baptizing
             ,
          
           and
           what
           he
           saith
           
             vind
             .
             foed
             .
             pag.
          
           416.
           is
           answered
           before
           in
           this
           part
           of
           the
           
             Review
             sect
          
           .
           6.
           
        
         
         
           Dr.
           Homes
           in
           his
           Animadv
           .
           on
           my
           
             Exercit.
             ch
          
           .
           8.
           pag.
           71.
           tels
           us
           
             that
             the
          
           Syriak
           
             in
             the
             story
             Acts
          
           16.
           33.
           
             renders
             it
             ,
             he
             was
             baptized
             and
             all
             the
             childern
             of
             his
             house
             ,
             and
             sure
             enough
             a
             son
             of
             eight
             days
             old
             is
             a
             son
             .
             And
             if
             sons
             of
             the
             house
             then
             some
             sons
             of
             the
             Father
             of
             the
             house
             .
          
           But
           he
           might
           consider
           that
           the
           same
           Syriak
           renders
           v.
           32.
           
             they
             spake
             the
             word
             with
             him
             ,
             and
             with
             all
             the
             sons
             of
             his
             house
             ,
          
           which
           cannot
           be
           said
           of
           infants
           .
           Nor
           is
           it
           true
           that
           the
           Doctor
           saith
           ,
           
             that
             the
             sons
             of
             the
             house
             are
             the
             sons
             of
             the
             Father
             of
             the
             house
             .
          
           For
           as
           Tremelius
           in
           his
           note
           sayth
           ,
           
             it
             is
             an
          
           Hebraism
           ,
           
             in
             which
             the
             son
             of
             the
             house
             is
             all
             one
             with
             the
             inhabitants
             in
             the
             house
             ,
          
           servants
           as
           well
           as
           children
           .
           As
           for
           the
           evasion
           which
           the
           Doctor
           and
           M.
           Cook
           in
           his
           
             Font
             uncovered
             ,
             pag.
          
           18
           ▪
           have
           ,
           that
           it
           is
           said
           [
           
             all
             that
             were
             in
             his
             house
             ,
             v.
          
           32.
           not
           ,
           of
           his
           house
           ]
           so
           that
           the
           word
           might
           be
           spoken
           to
           the
           prisoners
           and
           others
           which
           ran
           in
           on
           the
           ●ame
           of
           the
           thing
           ,
           and
           then
           
             he
             and
             his
             were
             baptized
             ,
             v.
          
           33.
           it
           is
           .
           1.
           
           Without
           ground
           and
           unlikely
           ,
           that
           the
           prisoners
           should
           be
           reckoned
           in
           his
           house
           when
           the
           prison
           is
           named
           distinctly
           from
           his
           house
           ,
           as
           v.
           30.
           
           &
           34.
           compared
           shew
           ,
           and
           he
           took
           such
           care
           about
           securing
           the
           prisoners
           v.
           28
           ,
           29.
           and
           then
           brought
           Paul
           and
           Silas
           
             out
             ,
             v.
          
           30.
           afore
           he
           spake
           to
           them
           or
           they
           to
           him
           about
           salvation
           ,
           nor
           is
           it
           likely
           that
           into
           the
           house
           of
           the
           Jaylour
           could
           others
           get
           or
           would
           attempt
           it
           at
           that
           time
           of
           night
           .
           2.
           
           Were
           it
           granted
           yet
           it
           no
           whit
           avoyd●
           the
           objection
           ,
           which
           is
           ,
           that
           either
           there
           were
           no
           infants
           in
           the
           house
           ▪
           or
           else
           they
           spake
           the
           word
           to
           them
           ,
           which
           were
           absurd
           .
           But
           saith
           ,
           the
           Doctor
           ,
           
             they
             spake
             the
             word
             to
             the
             infants
             ,
             because
             they
             should
             be
             the
             better
             for
             it
             ,
             v.
          
           31.
           
           To
           which
           I
           reply
           ,
           this
           reason
           is
           most
           gross
           it
           being
           contrary
           to
           all
           use
           of
           writers
           and
           Grammar
           construction
           to
           say
           he
           spake
           the
           word
           to
           infants
           ,
           to
           whom
           he
           directed
           not
           his
           speech
           at
           all
           ,
           onely
           because
           the
           speech
           might
           be
           for
           their
           good
           .
           Besides
           he
           spake
           the
           word
           to
           all
           in
           his
           house
           as
           he
           spake
           to
           the
           Jaylour
           ,
           it
           was
           the
           same
           speaking
           and
           Preaching
           to
           the
           one
           and
           the
           other
           ,
           and
           therefore
           if
           infants
           be
           there
           meant
           ,
           the
           Apostle
           is
           made
           as
           ridiculously
           to
           Preach
           to
           infants
           ,
           as
           Francis
           the
           Frier
           is
           by
           the
           Popish
           Legend
           to
           Preach
           to
           a
           brute
           .
           Besides
           the
           same
           Syriak
           renders
           v.
           34
           ▪
           
             he
             exulted
             ,
             and
             all
             of
             his
             houshold
             in
             the
             faith
             of
             God
             ,
          
           and
           Tremellius
           hath
           this
           marginal
           note
           ,
           
             to
             a
             word
             sons
             of
             the
             house
             as
             a
             little
             before
             .
          
           As
           for
           what
           
           Dr.
           Homes
           with
           Mr.
           Cook
           adds
           about
           rendering
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             all
             over
             his
             house
          
           ,
           and
           rendering
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             he
             did
             skip
             as
             in
             a
             dance
             of
             a
             Galliar
             with
             triumph
             ,
          
           they
           are
           such
           as
           having
           no
           other
           approved
           interprete●
           for
           their
           author
           ,
           nor
           indeed
           agreeing
           with
           the
           gravity
           and
           seriousness
           of
           the
           business
           and
           the
           Jaylors
           condition
           ,
           are
           justly
           rejected
           as
           meer
           shifts
           to
           avoyd
           the
           plain
           evidence
           from
           that
           and
           many
           more
           places
           in
           my
           
             Examen
             pag.
          
           139
           ,
           140.
           (
           which
           Mr.
           M.
           yeilded
           )
           
             that
             under
             the
             term
          
           [
           houshold
           ]
           
             persons
             of
             years
             onely
             are
             meant
             by
             Luke
             .
          
           As
           for
           what
           Mr.
           Baillee
           in
           his
           
             Anabaptism
             pag.
          
           146.
           tels
           us
           ,
           
             that
             infants
             are
             not
             excepted
          
           ;
           I
           answer
           ,
           that
           infants
           are
           plainly
           excepted
           from
           being
           meant
           in
           those
           speeches
           ,
           if
           the
           things
           spoken
           of
           the
           houshold
           cannot
           be
           said
           of
           infants
           .
           But
           then
           ,
           saith
           he
           ,
           
             they
             will
             be
             excepted
             from
             salvation
             if
             they
             be
             not
             comprised
             under
             the
             term
          
           [
           house
           ]
           
             sith
             Luke
             ▪
          
           19.
           9.
           
             salvation
             is
             said
             to
             come
             to
             the
             house
             ,
             and
             Acts
          
           11.
           14.
           
           Cornelius
           
             and
             all
             his
             house
             should
             be
             saved
             by
          
           Peters
           
             words
             ,
             and
             Acts
          
           16.
           31.
           
             upon
             the
             Jaylours
             faith
             he
             and
             his
             house
             should
             be
             saved
             .
          
           I
           answer
           Though
           infants
           be
           not
           in
           those
           passages
           comprised
           among
           the
           saved
           ,
           yet
           it
           follows
           not
           by
           this
           interpretation
           that
           there
           is
           no
           other
           Tex
           out
           of
           which
           we
           may
           conclude
           their
           salvation
           .
           And
           therefore
           all
           his
           inferences
           of
           wrong
           to
           infants
           ●s
           excluding
           them
           from
           salvation
           .
           because
           they
           are
           not
           included
           in
           the
           term
           [
           houshold
           ]
           are
           but
           calumniatory
           And
           his
           other
           inferences
           shall
           be
           shewed
           to
           be
           vain
           in
           answering
           Mr.
           B.
           As
           for
           Mr.
           
             William
             Cooks
          
           collections
           from
           Luke
           19.
           9.
           
           Acts
           16.
           31.
           in
           his
           
             Font
             uncovered
             ,
             pag.
          
           18.
           19.
           
           
             They
             require
             faith
             of
             the
             Jaylour
             ,
             that
             he
             and
             his
             family
             might
             be
             admitted
             into
             a
             saving
             estate
             .
             They
             said
             not
             that
             every
             one
             of
             his
             family
             must
             of
             necessity
             actually
             believe
             and
             profess
             ,
             that
             so
             his
             houshold
             might
             be
             saved
             with
             him
             .
             So
             (
             as
             he
             did
             with
          
           Zacheus
           )
           
             God
             shews
             here
             by
             his
             servants
             that
             he
             would
             deal
             with
             the
             Jaylour
             ,
             not
             standing
             for
             the
             present
             on
             strict
             terms
             of
             actual
             faith
             of
             all
             in
             his
             house
             ,
             If
             the
             Governour
             believe
             ,
             it
             is
             enough
             to
             put
             the
             whole
             family
             into
             a
             saving
             estate
             inchoatively
             at
             least
             in
             respect
             of
             admission
             into
             Covenant
             ,
             neither
             are
             any
             to
             be
             excluded
             ,
             but
             such
             as
             by
             stubborn
             refusal
             of
             the
             Gospel
             offered
             deprive
             themselves
             of
             that
             privilege
             ,
          
           I
           except
           against
           them
           1.
           
           That
           he
           makes
           one
           sort
           of
           salvation
           to
           the
           believers
           ,
           and
           another
           to
           his
           house
           in
           the
           same
           words
           and
           by
           the
           same
           means
           .
           
           2.
           
           That
           he
           imagines
           a
           salvation
           inchoative
           that
           shall
           not
           be
           consummate
           .
           3.
           
           That
           he
           makes
           a
           member
           of
           a
           family
           to
           have
           right
           to
           this
           salvation
           by
           the
           faith
           and
           profession
           of
           the
           head
           of
           the
           family
           ,
           if
           they
           do
           not
           express
           their
           dissent
           or
           refusal
           of
           it
           .
           4.
           
           That
           God
           at
           some
           time
           stands
           not
           on
           strict
           terms
           of
           actual
           faith
           of
           all
           in
           a
           house
           for
           salvation
           .
           All
           which
           are
           gross
           conceits
           and
           contrary
           to
           Mark
           16.
           
           ●6
           .
           John
           3.
           17
           ,
           18
           ,
           &c.
           In
           vain
           likewise
           doth
           Mr.
           
             Cuthbert
             Sidenham
          
           in
           his
           
             Exercit.
             c.
          
           11.
           infer
           from
           these
           passages
           of
           saving
           and
           baptizing
           houses
           ,
           and
           instances
           in
           the
           old
           Testament
           of
           family
           Churches
           ,
           as
           if
           
             God
             had
             cast
             by
             an
             eternal
             decree
             this
             platform
             ,
             baptism
             to
             be
             administred
             to
             families
             ,
             and
             so
             to
             children
             .
          
           And
           why
           not
           then
           to
           servants
           ,
           and
           wives
           ,
           and
           friends
           ?
           Are
           not
           they
           of
           the
           houshold
           ?
           And
           why
           doth
           not
           Mr.
           Sidenham
           take
           the
           whole
           nation
           into
           a
           Church
           ,
           when
           the
           whole
           nation
           was
           taken
           in
           formerly
           in
           Abrahams
           posterity
           ?
           Why
           doth
           he
           gather
           his
           Church
           with
           such
           choice
           distinguishing
           some
           from
           others
           ?
           How
           doth
           Mr.
           Sidenham
           cross
           himself
           when
           he
           interprets
           Luke
           19.
           9.
           
             the
             Covenant
             is
             not
             made
             with
             him
             onely
             but
             with
             his
             house
             that
             is
             his
             seed
             ,
          
           where
           he
           appropriates
           the
           term
           [
           house
           ]
           to
           seed
           ,
           and
           in
           the
           next
           page
           makes
           the
           term
           
             house
             a
             general
             phrase
             ,
             which
             may
             sometimes
             comprehend
             more
             ,
          
           and
           will
           have
           [
           
             all
             his
             ,
             Acts
          
           16.
           33.
           
           ]
           
             to
             note
             no
             servants
             ,
             which
             cannot
             be
             meant
             of
             servants
             ,
             who
             are
             our
             own
             as
             goods
             and
             lands
             are
             ,
             but
             not
             of
             a
             man
             :
             but
             must
             firstly
             and
             primarily
             refer
             to
             his
             children
             who
             are
             begotten
             of
             him
             ;
             and
             it
             may
             be
             secondarily
             to
             his
             kinred
             .
          
           In
           which
           his
           strange
           shiftings
           may
           be
           discerned
           ,
           sometimes
           the
           term
           [
           house
           ]
           must
           note
           the
           whole
           family
           of
           which
           servants
           and
           wives
           are
           a
           part
           ,
           sometimes
           it
           must
           mean
           the
           seed
           ,
           and
           then
           straightway
           it
           must
           be
           
             a
             general
             word
             comprehending
             more
          
           ,
           and
           then
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           must
           be
           meant
           
             not
             servants
             for
             they
             are
             a
             mans
             own
             but
             not
             of
             a
             man
             ,
          
           and
           yet
           
             kinred
             secondarily
          
           must
           be
           meant
           ,
           though
           they
           be
           not
           any
           more
           ,
           no
           nor
           so
           much
           
             of
             a
             man
          
           as
           servants
           .
           But
           if
           we
           ask
           Mr.
           
             Thomas
             Fuller
          
           in
           his
           
             Infants
             Advocate
             c.
          
           16.
           he
           will
           tell
           us
           ,
           
             For
             the
             Jaylor
             ;
             That
             children
             (
             if
             he
             had
             any
             )
             were
             comprised
             under
             the
             expression
             of
             all
             his
             ,
             is
             sufficiently
             known
             by
             Satans
             interpretation
             ,
          
           Job
           1.
           12.
           
             of
             Gods
             Commission
             ,
             Behold
             ,
             all
             that
             he
             hath
             is
             in
             thy
             power
             ;
             and
             Gods
             co●senting
             thereunto
             ,
             when
             permitting
             him
             by
             vertue
             thereof
             ,
             to
             destroy
             all
          
           Jobs
           children
           ;
           
           concerning
           which
           passage
           I
           say
           .
           1.
           
           If
           [
           
             all
             his
             ,
             Acts
          
           16.
           33.
           
           ]
           must
           be
           expounded
           as
           Job
           1.
           12.
           
             all
             that
             is
             his
          
           ,
           then
           must
           the
           Jaylours
           sheep
           ,
           and
           oxen
           be
           baptized
           as
           well
           as
           his
           children
           ,
           for
           they
           were
           comprehended
           under
           [
           
             all
             that
             he
             had
          
           ]
           2.
           
           Though
           Jobs
           children
           were
           comprehended
           under
           [
           
             all
             that
             he
             had
          
           ]
           yet
           there
           was
           never
           an
           one
           an
           infant
           :
           but
           such
           as
           
             did
             feast
             ,
             and
             might
             curse
             God
             in
             their
             hearts
             .
          
           As
           for
           Dr.
           Homes
           his
           question
           ,
           
             Is
             any
             Anabaptist
             sure
             there
             were
             no
             infants
             in
             these
             families
             ?
          
           I
           say
           ,
           1.
           
           It
           belongs
           to
           him
           to
           prove
           ,
           who
           brings
           it
           for
           infant-baptism
           ,
           that
           there
           were
           ,
           and
           that
           they
           were
           baptized
           .
           2.
           
           Yet
           we
           are
           sure
           from
           the
           words
           none
           were
           meant
           but
           persons
           capable
           of
           hearing
           ,
           and
           believers
           under
           the
           term
           [
           
             house
             ,
             Acts
          
           16.
           32
           ,
           34.
           ]
           Yea
           ,
           but
           sayth
           Mr.
           
             Sidenham
             ,
             Those
             in
             his
             house
             are
             a
             larger
             term
             ,
             but
             when
             he
             sp●aks
             of
             the
             baptized
             he
             sayth
             all
             his
             or
             of
             him
          
           ;
           But
           how
           doth
           it
           appear
           that
           [
           
             all
             in
             his
             house
          
           ]
           is
           larger
           than
           [
           
             all
             his
          
           ]
           or
           what
           can
           he
           gather
           from
           it
           but
           this
           ,
           that
           he
           spake
           to
           more
           than
           he
           baptized
           ;
           but
           will
           Mr.
           Sidenham
           say
           ,
           he
           baptized
           any
           to
           whom
           he
           spake
           not
           ?
           Yea
           ,
           that
           a
           man
           may
           see
           with
           what
           raw
           conceits
           these
           Scriblers
           abuse
           people
           ,
           who
           reade
           such
           ind●gested
           Pamphlets
           with
           examination
           .
           His
           own
           observation
           excludes
           infants
           .
           For
           if
           [
           
             all
             that
             were
             in
             his
             house
          
           ]
           
             ●e
             the
             largest
             term
          
           ,
           then
           It
           comprehends
           [
           
             all
             his
             ,
             v.
          
           33.
           ]
           But
           it
           notes
           no
           infant
           :
           For
           he
           spake
           not
           the
           word
           to
           any
           infant
           .
           Therefore
           by
           his
           own
           observation
           infants
           are
           excluded
           .
           But
           enough
           of
           the
           janglings
           of
           these
           wrangling
           Baby-sprinklers
           about
           this
           Text.
           
        
      
       
         
           
             SECT
             .
             XXI
          
           .
        
         
           
             That
             1
             Cor.
             10.
             2.
             proves
             not
             the
             practice
             of
             infant-baptism
             against
             Mr.
             Bailee
             ,
             Mr.
             Cobbet
             ,
             &c.
             
          
        
         
           THere
           is
           another
           Text
           which
           is
           by
           Mr.
           Cobbet
           ,
           Mr.
           Bailee
           ,
           Dr.
           Homes
           ,
           Mr.
           Philips
           ,
           and
           others
           produced
           for
           the
           practice
           of
           infant-baptism
           ,
           and
           it
           is
           1
           Cor.
           10.
           2.
           
           Mr.
           Bailee
           in
           his
           
             Anabaptism
             ,
             pag.
          
           149.
           argues
           thus
           ,
           
             Infants
             were
             baptized
             as
             well
             as
             their
             Parents
             by
          
           Moses
           baptism
           ,
           Ergo
           ,
           
             Infants
             as
             well
             as
             their
             Parents
             ought
             to
             be
             baptized
             by
             Christs
             baptism
             .
          
           
           
             The
             Antecedent
             is
             the
             Apostles
          
           ,
           1
           Cor.
           10.
           1
           ,
           2
           ▪
           
             The
             Fathers
             baptized
             in
             the
             Cloud
             ,
             and
             in
             the
             Sea
             ,
             were
             the
             whole
             People
             as
             well
             young
             as
             old
             ;
             for
             no
             doubt
             the
             infants
             went
             as
             well
             through
             the
             Cloud
             and
             the
             Sea
             as
             their
             Parents
             .
          
        
         
           Answ.
           1.
           
           The
           Antecedent
           may
           be
           denied
           ,
           because
           it
           is
           sayd
           [
           our
           Fathers
           ]
           not
           infants
           .
           But
           sayth
           Mr.
           
             Cobbet
             ,
             This
             is
             spoken
             of
             the
             Church
             Fathers
             to
          
           Paul
           
             and
             the
             Gentile
             Church-members
             ,
             and
             the
             young
             ones
             were
             in
             after
             ages
             instruments
             to
             convey
             Church-truths
             and
             blessings
             .
          
        
         
           Refut
           .
           1.
           
           It
           is
           not
           sayd
           
             our
             Fathers
          
           as
           we
           are
           a
           Church
           ,
           none
           but
           Abraham
           that
           I
           know
           is
           termed
           a
           Father
           to
           the
           Church
           of
           Christ
           ,
           he
           being
           onely
           named
           
             the
             Father
             of
             the
             faithfull
          
           ,
           and
           they
           
             his
             seed
          
           :
           but
           either
           [
           
             our
             Fathers
          
           ]
           notes
           simply
           the
           Ancestors
           that
           went
           before
           ,
           as
           it
           is
           usual
           to
           call
           those
           our
           forefathers
           who
           were
           before
           us
           in
           former
           generations
           ,
           though
           they
           begat
           us
           not
           ;
           or
           else
           if
           it
           note
           their
           fathers
           in
           respect
           of
           natural
           generation
           ,
           it
           notes
           as
           Grotius
           in
           his
           
             Annot
             in
             locum
             ,
             the
             Fathers
             of
             us
             ,
          
           to
           wit
           ,
           Hebrews
           .
           But
           it
           may
           be
           sayd
           ,
           that
           cannot
           be
           ,
           ●ith
           Paul
           onely
           was
           an
           Hebrew
           ,
           and
           then
           it
           should
           be
           my
           Fathers
           .
        
         
           Refut
           .
           1.
           
           It
           is
           not
           unusual
           to
           speak
           of
           persons
           in
           the
           second
           person
           by
           figure
           of
           Communication
           or
           Enallage
           of
           persons
           ,
           when
           the
           thing
           is
           not
           true
           of
           them
           but
           our selves
           ,
           and
           when
           the
           thing
           is
           not
           true
           of
           us
           but
           others
           ;
           as
           when
           we
           say
           ,
           we
           have
           preached
           ,
           it
           is
           meant
           of
           one
           person
           that
           speaks
           ,
           and
           1
           Thess.
           4.
           17.
           it
           is
           sayd
           ,
           [
           
             we
             which
             are
             alive
             ,
             and
             remain
          
           ]
           and
           yet
           none
           of
           those
           that
           wrote
           were
           such
           ,
           and
           so
           [
           
             our
             Fathers
          
           ]
           is
           no
           more
           than
           the
           Fathers
           .
           2.
           
           But
           there
           's
           no
           need
           of
           a
           figure
           :
           For
           the
           Epistle
           was
           written
           by
           Paul
           and
           Sosthenes
           ,
           1
           Cor.
           1.
           1.
           
           And
           for
           Paul
           there
           's
           no
           question
           he
           was
           an
           Hebrew
           ,
           and
           
             Sosthenes
             being
             a
             Ruler
             of
             the
             Synagogue
             ,
             Acts
          
           18.
           17.
           
           And
           in
           like
           manner
           
             Crispus
             ,
             v.
          
           8.
           and
           
             Apollo
             ,
             v.
          
           24.
           whom
           he
           mentions
           1
           Cor.
           1.
           14.
           
           &
           4.
           6.
           were
           Hebrews
           ,
           and
           therefore
           he
           saying
           ,
           [
           
             our
             Fathers
          
           ]
           might
           well
           mean
           our
           Fathers
           as
           Hebrews
           .
           2.
           
           It
           doth
           appear
           the
           infants
           were
           not
           meant
           in
           that
           they
           are
           onely
           meant
           ,
           who
           were
           in
           a
           state
           of
           pleasing
           or
           displeasing
           God
           ,
           as
           appears
           by
           v.
           5.
           but
           so
           were
           not
           infants
           .
           3.
           
           They
           onely
           are
           sayd
           to
           be
           baptized
           to
           whom
           the
           same
           thing
           was
           signified
           by
           the
           cloud
           ,
           that
           is
           ,
           signified
           by
           our
           baptism
           ;
           but
           to
           the
           infants
           nothing
           was
           signified
           by
           the
           cloud
           and
           sea
           ,
           and
           passing
           
           through
           or
           under
           them
           ,
           for
           they
           were
           not
           subjects
           of
           instruction
           ▪
           capable
           to
           know
           a
           resemblance
           ,
           Ergo
           ,
           infants
           ▪
           were
           not
           baptized
           .
           But
           sayth
           Mr.
           
             Bailee
             ,
             They
             went
             through
             the
             Sea
             ,
          
           Ergo
           ,
           
             they
             were
             baptized
          
           .
        
         
           Answ.
           So
           did
           the
           beasts
           also
           ,
           and
           yet
           are
           not
           sayd
           to
           have
           been
           baptized
           ,
           but
           those
           that
           did
           or
           might
           understand
           the
           signification
           of
           it
           .
           4.
           
           They
           that
           are
           sayd
           
             to
             be
             baptized
             ,
             v.
          
           2.
           are
           all
           sayd
           
             to
             eat
             and
             drink
             Manna
             and
             Water
             ,
          
           and
           that
           it
           was
           or
           might
           have
           been
           to
           them
           
             spiritual
             meat
             or
             drink
             ,
             v.
          
           3
           ,
           4.
           
           But
           this
           is
           not
           to
           be
           said
           of
           their
           infants
           .
           For
           as
           Dr.
           Homes
           and
           Mr.
           Cobbet
           grant
           ,
           
             the
             infants
             did
             not
             eat
             Manna
             cakes
             ,
          
           nor
           is
           it
           likely
           they
           did
           drink
           water
           ,
           having
           breast
           milk
           ,
           much
           less
           is
           it
           true
           that
           they
           were
           
             spiritual
             meat
             or
             drink
          
           to
           them
           ,
           or
           might
           have
           been
           ,
           Ergo
           ,
           they
           are
           not
           meant
           by
           the
           Fathers
           baptized
           .
        
         
           Nor
           is
           Mr.
           Bailees
           consequence
           good
           .
           For
           if
           the
           infants
           might
           be
           sayd
           to
           be
           baptized
           with
           Moses
           baptism
           ,
           yet
           it
           follows
           not
           they
           are
           to
           be
           baptized
           with
           Christs
           ,
           sith
           Moses
           his
           baptism
           was
           not
           formal
           baptism
           ,
           but
           similitudinary
           after
           a
           sort
           ,
           they
           were
           baptized
           ,
           that
           is
           ,
           as
           
             Grotius
             Annot
             in
             locum
             quasi
             baptiz●ti
             ,
             as
             if
             they
             had
             been
             baptized
          
           ;
           but
           a
           Rule
           holds
           not
           from
           similitudinary
           to
           formal
           baptism
           .
           But
           Mr.
           Bailee
           would
           prove
           the
           consequence
           thus
           ,
           
             The
             Reasons
             which
             may
             be
             brought
             for
             the
             exclusion
             of
             infants
             from
             being
             baptized
             with
             their
             Parents
             by
             Christs
             baptism
             ,
             militate
             as
             much
             against
             their
             being
             baptized
             with
             their
             Parents
             by
          
           Moses
           
             baptism
             .
             Therefore
             if
             nowithstanding
             they
             were
             admitted
             to
             the
             one
             baptism
             ,
             they
             may
             as
             well
             be
             admitted
             to
             the
             other
             .
          
        
         
           Answ.
           The
           antecedent
           of
           this
           proof
           is
           false
           ;
           for
           in
           that
           of
           Moses
           ,
           the
           baptism
           is
           onely
           similitudinary
           in
           respect
           of
           a
           fact
           or
           event
           ,
           which
           was
           no
           duty
           :
           but
           formal
           baptism
           of
           Christ
           is
           a
           duty
           of
           the
           person
           baptized
           ,
           Mark
           16.
           16.
           
           Acts
           2
           38.
           
           &
           22.
           16.
           which
           cannot
           agree
           to
           an
           infant
           though
           the
           other
           should
           .
           Nor
           is
           such
           kinde
           of
           shadowy
           ,
           typical
           ,
           analogical
           ,
           similitudinary
           baptism
           any
           more
           a
           rule
           about
           Christian
           baptism
           than
           Noahs
           Ark
           ,
           which
           had
           the
           like
           resemblance
           ,
           1
           Pet.
           3.
           21.
           
           And
           this
           Reason
           is
           confirmed
           from
           the
           Text.
           For
           if
           by
           [
           Fathers
           ]
           are
           meant
           infants
           ,
           v.
           2.
           and
           they
           were
           baptized
           ,
           and
           this
           must
           be
           a
           rule
           to
           us
           now
           about
           baptism
           of
           water
           appointed
           by
           Christ
           ,
           which
           was
           sayd
           of
           
           het
           similitudinary
           baptism
           ,
           then
           sith
           the
           same
           are
           meant
           by
           [
           
             Fathers
             ,
             v.
          
           3
           ,
           4.
           ]
           and
           they
           are
           sayd
           
             to
             eat
             the
             same
             spiritual
             meat
             and
             drink
             ,
          
           which
           was
           Christ
           ,
           which
           is
           manifestly
           meant
           of
           the
           Lords
           Supper
           ,
           by
           the
           same
           reason
           which
           Mr.
           Bailee
           brings
           ,
           infants
           must
           not
           be
           excluded
           from
           the
           Lords
           Supper
           .
           Yea
           ,
           but
           saith
           Dr.
           Homes
           ,
           
             They
             did
             not
             eat
             all
             the
             Lords
             Supper
             .
          
        
         
           
             Refut
             .
             They
             did
             all
             eat
             the
             same
             spiritual
             meat
             ,
             and
             drink
             the
             same
             spiritual
             drink
             ,
          
           which
           if
           he
           deny
           to
           be
           meant
           of
           the
           Lords
           Supper
           he
           deserts
           Protestants
           and
           other
           Divines
           acknowledging
           it
           ,
           and
           may
           be
           refuted
           from
           the
           scope
           of
           the
           Apostle
           ,
           which
           is
           ,
           to
           shew
           that
           they
           had
           in
           a
           sort
           ,
           in
           respect
           of
           signification
           and
           use
           the
           same
           Sacraments
           with
           ours
           ,
           and
           yet
           were
           not
           secured
           thereby
           when
           they
           sinned
           .
           But
           Mr.
           Cobbet
           says
           ,
           
             There
             must
             be
             a
          
           Synecdoche
           
             in
             the
             later
             ,
             not
             all
             the
             Fathers
             simply
             being
             meant
             ,
             but
             such
             as
             were
             capable
             of
             making
             a
             spiriual
             use
             thereof
             .
          
        
         
           Refut
           .
           If
           [
           
             all
             our
             Fathers
          
           ]
           must
           be
           meant
           Synecdochically
           ,
           v.
           3
           ,
           4.
           then
           also
           in
           v.
           2.
           it
           being
           the
           same
           term
           in
           either
           ,
           and
           the
           
             sense
             of
             them
             ,
             v.
          
           5.
           being
           meant
           of
           as
           many
           ,
           v.
           3
           4
           as
           v.
           2.
           
           Yea
           ,
           but
           
             there
             's
             a
             bar
             put
             against
             infants
             receiving
             the
             Lords
             Supper
             ,
          
           1
           Cor.
           11.
           28.
           
        
         
           Refut
           .
           There
           are
           more
           bars
           ,
           and
           more
           express
           put
           against
           infants
           baptism
           ,
           Acts
           8.
           37.
           
           Matth.
           28.
           19.
           
           Mark
           16.
           16.
           
           Acts
           2.
           38.
           
           Ephes.
           4.
           5
           &c.
           which
           it
           seems
           Paedobaptists
           will
           leap
           over
           ,
           or
           break
           down
           ,
           notwithstanding
           they
           are
           so
           plainly
           set
           up
           by
           Christ
           and
           his
           Apostles
           to
           prevent
           their
           infant-baptism
           .
        
         
           That
           which
           Mr.
           Ainsworth
           in
           his
           Dialogue
           brings
           out
           of
           Psalm
           77.
           17.
           
             to
             prove
             that
             the
          
           Israelites
           
             were
             indeed
             formally
             baptized
             with
             water
             ,
          
           is
           upon
           mistake
           ,
           that
           the
           water
           there
           poured
           out
           was
           on
           the
           Israelites
           ,
           whereas
           his
           own
           Annotations
           on
           the
           places
           ,
           and
           the
           words
           of
           the
           Psalm
           refer
           it
           to
           what
           was
           done
           to
           the
           
             Egyptians
             ,
             Exod.
          
           14.
           24
           ,
           25.
           
           And
           thus
           Junius
           and
           others
           conceive
           it
           .
           Yet
           were
           it
           granted
           him
           ,
           there
           must
           be
           a
           Synecdoche
           in
           the
           term
           [
           
             all
             the
             Fathers
          
           ]
           for
           the
           reasons
           given
           ,
           and
           otherwise
           beasts
           as
           well
           as
           infants
           must
           be
           sayd
           to
           be
           baptized
           .
        
      
       
         
         
           
             SECT
             .
             XXII
          
           .
        
         
           
             Mr.
             Blakes
             Argument
             from
             Gal.
             4.
             29.
             is
             answered
             .
          
        
         
           MR.
           Blake
           had
           in
           his
           
             Birth-privilege
             ,
             pag.
          
           9.
           argued
           from
           Gal
           4.
           29.
           for
           infant-baptism
           ,
           and
           his
           passages
           in
           his
           arguing
           I
           censured
           as
           very
           gross
           in
           my
           
             Examen
             ,
             part
          
           .
           3.
           sect
           .
           2.
           which
           he
           seeks
           to
           make
           good
           
             Answer
             to
             my
             Letter
             ,
             cap.
          
           4.
           to
           which
           I
           reply
           in
           my
           
             Postscript
             sect
          
           .
           Yet
           he
           hath
           thought
           good
           to
           reinforce
           his
           allegation
           of
           that
           Text
           ,
           and
           in
           his
           
             Vindic.
             Foed
             .
             cap.
          
           43.
           sect
           .
           1.
           he
           argues
           thus
           .
           
             Fourthly
             ,
             They
             that
             by
             birth
             according
             to
             the
             flesh
             are
             in
             the
             bosom
             of
             the
             Church
             have
             right
             to
             baptism
             ;
             but
             infants
             by
             birth
             according
             to
             the
             flesh
             are
             in
             the
             bosom
             of
             the
             Church
             ,
             Gal.
          
           4.
           29.
           
           
             Infants
             therefore
             ought
             to
             be
             baptized
             .
          
        
         
           To
           which
           I
           answer
           ,
           if
           he
           mean
           by
           [
           
             the
             Church
          
           ]
           the
           Church
           Christian
           visible
           ,
           and
           by
           [
           
             being
             in
             the
             bosom
             of
             it
          
           ]
           having
           actual
           visible
           Church
           membership
           ,
           I
           grant
           the
           major
           ,
           and
           deny
           the
           minor
           ,
           and
           for
           the
           Text
           Gal.
           4.
           29
           ▪
           alleged
           to
           prove
           it
           ,
           am
           no
           more
           induced
           by
           Mr.
           Bls.
           arguings
           to
           believe
           that
           it
           makes
           to
           his
           purpose
           ,
           than
           I
           am
           to
           think
           the
           Snow
           is
           black
           .
           For
           if
           it
           were
           to
           his
           purpose
           ,
           the
           words
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           should
           have
           this
           sense
           ,
           even
           so
           now
           infants
           by
           virtue
           of
           birth
           according
           to
           the
           flesh
           ,
           as
           being
           the
           children
           of
           a
           believer
           by
           natural
           generation
           ,
           are
           visible
           members
           in
           the
           Christian
           Church
           ,
           
             v.
             g.
          
           of
           Galatia
           ,
           which
           is
           as
           far
           from
           the
           meaning
           of
           the
           Apostle
           as
           East
           from
           West
           ,
           if
           either
           I
           or
           those
           Interpreters
           I
           meet
           with
           have
           not
           lost
           their
           common
           sense
           .
           This
           I
           prove
           from
           the
           true
           supplement
           which
           must
           make
           up
           the
           words
           complete
           sense
           .
           This
           will
           be
           understood
           by
           considering
           ,
           that
           the
           whole
           verse
           is
           a
           compound
           proposition
           of
           that
           sort
           which
           Logicians
           call
           comparative
           ,
           as
           1
           Cor.
           15.
           22.
           
           The
           terms
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           do
           shew
           it
           to
           be
           a
           comparative
           proposition
           ,
           and
           therein
           are
           two
           parts
           ,
           the
           first
           called
           the
           Protasis
           ,
           then
           
             he
             that
             was
             born
             after
             the
             flesh
             ,
             persecuted
             him
             that
             was
             born
             after
             the
             Spirit
             ,
          
           that
           is
           (
           for
           I
           think
           Mr.
           Bl.
           will
           not
           gain
           say
           this
           exposition
           )
           Ishmael
           who
           was
           born
           after
           the
           flesh
           being
           the
           son
           of
           〈◊〉
           the
           bond-woman
           ,
           persecuted
           (
           whether
           by
           mocking
           or
           by
           some
           crafty
           undermining
           device
           ,
           (
           as
           Heinsius
           conceives
           )
           Isaac
           who
           was
           born
           after
           the
           Spirit
           ,
           
             by
             Divine
             virtue
          
           according
           
           to
           the
           promise
           ,
           as
           Grotius
           I
           conceive
           rightly
           explains
           it
           .
           The
           other
           part
           is
           called
           the
           Apodosis
           or
           rendering
           ,
           wherein
           that
           which
           answers
           to
           the
           forepart
           first
           held
           out
           is
           expressed
           ,
           now
           that
           always
           notes
           some
           agreement
           ,
           correspondence
           ,
           parity
           or
           likeness
           whether
           in
           quantity
           ,
           quality
           ,
           action
           &c.
           
           But
           according
           to
           Mr.
           
             Bls.
             apodosis
          
           or
           reddition
           ,
           there
           is
           no
           such
           answerableness
           ,
           or
           likeness
           as
           hath
           the
           shew
           of
           a
           comparison
           of
           things
           equal
           or
           alike
           (
           as
           this
           is
           as
           the
           affirmative
           terms
           shew
           )
           For
           who
           would
           conceive
           any
           better
           then
           nonsence
           in
           such
           a
           speech
           as
           this
           ,
           even
           as
           Ishmael
           persecuted
           Isaac
           ,
           so
           the
           children
           of
           Christian
           believers
           are
           visible
           members
           in
           the
           Christian
           Church
           ,
           it
           were
           all
           one
           as
           to
           say
           even
           as
           Esau
           hated
           Jacob
           so
           godly
           men
           are
           heirs
           of
           Heaven
           ,
           or
           have
           access
           to
           God
           ,
           the
           absurdity
           of
           which
           is
           so
           gross
           that
           I
           am
           amazed
           Mr.
           Bl.
           doth
           not
           see
           it
           or
           will
           not
           confess
           it
           ,
           there
           being
           no
           likeness
           ,
           or
           shew
           of
           answerablenes
           either
           in
           the
           compared
           subjects
           or
           in
           the
           compared
           predicates
           .
           Not
           in
           the
           subjects
           .
           For
           in
           the
           forepart
           the
           term
           ,
           he
           that
           was
           born
           after
           the
           flesh
           ,
           is
           taken
           in
           the
           worser
           part
           ,
           as
           a
           term
           importing
           debasement
           ,
           bondage
           ,
           a
           curse
           ,
           but
           in
           Mr.
           Bls.
           own
           expression
           
             Vindic.
             foed
             ▪
             ch
          
           40.
           the
           term
           
             [
             he
             that
             is
             born
             after
             the
             flesh
             ]
             notes
             in
             the
             better
             part
             a
             natural
             seed
             that
             inheri●s
             outward
             privilges
          
           yea
           and
           that
           no
           small
           one
           to
           be
           
             a
             visible
             Church-member
             by
             vertue
             of
             birth
             after
             the
             flesh
             .
          
           And
           then
           in
           the
           predicates
           there
           is
           less
           answerablenes
           .
           For
           what
           answerablenes
           between
           persecuting
           him
           that
           was
           born
           after
           the
           Spirit
           who
           resembles
           the
           true
           believer
           ,
           and
           having
           right
           to
           outward
           privileges
           as
           visible
           Church-membership
           and
           baptism
           by
           being
           born
           of
           a
           believer
           according
           to
           the
           flesh
           by
           natural
           generation
           ,
           and
           this
           competent
           to
           infants
           ?
           But
           the
           supplement
           is
           this
           .
           Even
           so
           now
           the
           Jew
           who
           is
           carnal
           seeking
           righteousness
           by
           observing
           the
           Law
           ,
           and
           n●●
           through
           the
           Spirit
           waiting
           for
           the
           hope
           of
           the
           righteousness
           which
           is
           by
           faith
           ,
           now
           persecuteth
           by
           words
           and
           deeds
           the
           Christian
           believer
           whether
           Jew
           or
           Gentile
           ,
           who
           is
           born
           after
           the
           Spirit
           ,
           that
           is
           who
           
             by
             the
             Spirit
             doth
             wait
             for
             the
             hope
             of
             the
             righteousness
             which
             is
             by
             faith
             Gal.
          
           5
           5.
           
           This
           supplement
           is
           cleared
           to
           be
           genuine
           from
           the
           scope
           and
           series
           of
           the
           Apostles
           Doctrine
           before
           ,
           and
           deductions
           after
           and
           the
           constant
           exposition
           of
           interpreters
           .
           The
           Apostles
           Doctrine
           before
           is
           to
           disswade
           the
           Galatian
           Christians
           from
           affecting
           to
           be
           under
           the
           Law
           ,
           v.
           21.
           as
           the
           false
           
           teachers
           endeavoured
           to
           perswade
           them
           .
           And
           to
           that
           end
           he
           teacheth
           them
           the
           allegory
           of
           Hagar
           and
           Sarah
           ,
           and
           their
           children
           ;
           Hagar
           and
           Sarah
           represent
           two
           Covenants
           ,
           the
           one
           of
           the
           Law
           ,
           the
           other
           of
           Righteousness
           by
           Faith
           ;
           and
           the
           Children
           represent
           the
           one
           the
           Justiciaries
           that
           seek
           Righteousness
           by
           the
           Works
           of
           the
           Law
           ,
           and
           are
           tenacious
           of
           that
           Covenant
           ,
           the
           other
           bellevers
           in
           Christ
           ,
           who
           seek
           Righteousness
           by
           Faith
           in
           him
           ,
           and
           stick
           to
           the
           new
           Covenant
           of
           Grace
           ,
           in
           which
           is
           promised
           
             the
             Just
             shall
             live
             by
             Faith.
          
           The
           former
           Covenant
           is
           a
           Covenant
           of
           Bondage
           ,
           and
           the
           Children
           thereof
           are
           in
           bondage
           with
           their
           Mother
           ,
           that
           is
           ,
           they
           are
           not
           to
           inherit
           the
           promise
           of
           Righteousness
           ;
           but
           the
           later
           Covenant
           is
           free
           ,
           and
           her
           Children
           are
           free-born
           heirs
           of
           Righteousness
           .
           And
           though
           the
           former
           Covenant
           had
           many
           Children
           while
           the
           Jewish
           Church
           stood
           ,
           the
           greatest
           part
           resting
           in
           the
           Law
           ,
           and
           expecting
           their
           righteousness
           in
           observing
           it
           ,
           yet
           the
           new
           Covenant
           that
           was
           as
           barren
           ,
           having
           none
           or
           very
           few
           that
           were
           born
           of
           it
           ,
           there
           being
           but
           few
           that
           looked
           for
           redemption
           by
           the
           Messiah
           or
           the
           consolation
           of
           Israel
           ,
           but
           followed
           the
           Pharises
           Doctrine
           ,
           of
           conceiving
           themselves
           righteous
           by
           keeping
           the
           Law
           ,
           now
           ,
           being
           made
           known
           to
           all
           Nations
           by
           preaching
           the
           Gospel
           ,
           hath
           many
           more
           children
           than
           the
           old
           ,
           innumerable
           believers
           of
           the
           Gentiles
           as
           well
           as
           the
           Jews
           ,
           embraci●g
           the
           Doctrine
           of
           the
           Gospel
           concerning
           righteousness
           by
           faith
           :
           and
           of
           this
           sort
           
             are
             we
          
           ,
           sayth
           the
           Apostle
           ,
           v.
           28.
           
           But
           it
           happens
           to
           us
           as
           of
           old
           ,
           as
           Ishmael
           persecuted
           Isaac
           ,
           so
           now
           the
           carnal
           Jews
           who
           are
           Justiciaties
           persecute
           us
           who
           are
           believers
           .
           And
           then
           follow
           deductions
           ,
           one
           that
           it
           is
           Gods
           sentence
           to
           reject
           Justiciaries
           ,
           as
           not
           heirs
           of
           righteousness
           ,
           v.
           30.
           
           Another
           ,
           the
           ass●rting
           the
           estate
           of
           believers
           to
           be
           a
           state
           of
           freedom
           ,
           v.
           31.
           and
           hereupon
           exhorts
           cap.
           5.
           1.
           that
           they
           should
           
             st●nd
             fast
             in
             their
             liberty
             wherein
             Christ
             hath
             made
             them
             free
             ,
             and
             not
             be
             again
             intangled
             with
             the
             yoke
             of
             bondage
             ,
          
           to
           wit
           ,
           the
           Law
           and
           legal
           Covenant
           .
           And
           that
           the
           constant
           exposition
           of
           Interpreters
           is
           for
           the
           sense
           according
           to
           the
           supplement
           made
           by
           me
           ,
           and
           not
           according
           to
           Mr.
           Bls.
           conceit
           ,
           may
           appear
           by
           alleging
           some
           of
           their
           words
           ,
           
             Hieronym
             .
             Comment
             .
             in
             Epist.
             ad
             Galat.
             lib.
          
           2.
           cap.
           4.
           thus
           paraphraseth
           the
           words
           ,
           
             Sicut
             ergo
             tum
             major
             frater
             Ishmael
             lactentem
             adhuc
             &
             parvulum
             persequebatur
             Isaac
             ,
             sibi
             circumcisionis
             praerogativam
             ,
             sibi
             primogenita
             vendi●ans
             :
          
           
           
             ita
             &
             nunc
             secundum
             carnem
             Israel
             ,
             adversus
             minorem
             fratrem
             de
             gentibus
             populum
             Christianum
             ,
             sustollitur
             ,
             infl●tur
             ,
             erig●tur
             .
             Consideremus
             insaniam
             Judaeorum
             :
             qui
             &
             Dominum
             interfecere
             ,
             &
             Prophetas
             &
             Apostolos
             persecu●i
             sunt
             :
             &
             adversantur
             voluntat●
             Dei
             :
             &
             videbimus
             multo
             majores
             persecutiones
             ,
             quas
             nos
             ,
             etiam
             historiae
             docent
             ,
             à
             Judaeis
             in
             Christianos
             quàm
             à
             gen●●bus
             concitatas
             .
             Chrysost.
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             Gorran
             .
             [
             It
             ▪
             a
             &
             nunc
             .
             ]
             illi
             scilicet
             qui
             secundum
             carnem
             vivunt
             ut
             Judaei
             &
             haeretici
             per
             sequuntur
             eos
             qui
             secundum
             spiritum
             scilicet
             Christianos
             &
             omnes
             bonos
             .
             Perkins
             com
             .
          
           upon
           Galat.
           4.
           29.
           
           These
           words
           are
           an
           answer
           to
           an
           objection
           ,
           on
           this
           manner
           .
           
             We
             are
             hated
             of
             the
          
           Jews
           ,
           
             and
             therefore
             we
             are
             not
             the
             children
             of
             promise
             .
             The
             answer
             is
             two
             fold
             ,
             one
             in
             this
             verse
             thus
             ,
             No
             marvel
             ,
             this
             is
             the
             old
             fashion
             ;
             it
             was
             thus
             in
          
           Abrahams
           
             family
             .
             For
          
           Ishmael
           (
           
             born
             after
             the
             ●lesh
          
           )
           persecuted
           Isaac
           (
           
             born
             after
             the
             Spirit
             :
             )
             and
             so
             it
             is
             at
             this
             day
             .
             Pareus
             Comment
             .
             in
             Gen.
          
           21.
           12
           
           :
           
             Illusio
             Ismaelis
             adversus
             fra●rem
             significat
             ,
             filios
             carnis
             persecutionem
             intent●re
             filiis
             promission●●
             .
             P●scator
             schol
             .
             in
             locum
             .
             Ita
             &
             nunc
             carnalis
             Israel
             spiritua
             em
             persequitur
             .
             Grot.
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             Sic
             &
             nunc
             Judaei
             illis
             ritibus
             addicti
             quos
             vultis
             imitari
             ,
             maximo
             odio
             prosequuntur
             Christianos
             .
             Diodati
             .
             Annot.
             ad
             Gal.
          
           4.
           29.
           
           
             But
             as
             ]
             this
             singular
             privilege
             hath
             a
             condition
             joyned
             unto
             it
             like
             unto
             that
             which
             happened
             unto
          
           Isaac
           
             who
             was
             scorned
             by
          
           Ishmael
           ,
           Gen.
           21.
           9.
           
             that
             is
             to
             say
             ,
             that
             all
             Christians
             are
             likewise
             persecuted
             by
             the
          
           Jews
           .
           
             Di●son
             .
             Cum
             enim
             in
             Abrahami
             famil●a
             is
             qui
             naturae
             vi
             ordinariâ
             tantum
             genitus
             est
             ,
             persequutus
             est
             eum
             ,
             qui
             divinitus
             &
             spirituali
             ratione
             est
             genitus
             ;
             Quid
             mirum
             ,
             si
             idem
             nunc
             usu
             veniat
             nobis
             ?
             Trapp
             .
             Com.
             on
             the
             place
             .
             Even
             so
             it
             is
             now
             ]
             And
             so
             also
             it
             is
             now
             ,
             may
             we
             say
             at
             this
             day
             .
             For
             what
             do
             Papists
             persecute
             us
             for
             else
             ,
             but
             because
             we
             reject
             their
             justification
             by
             works
             ?
          
           which
           being
           determined
           I
           infer
           that
           Mr.
           Bls.
           arguing
           includes
           many
           absurdities
           .
           1.
           
           That
           when
           it
           is
           
           sayd
           ,
           
             Even
             so
             it
             is
             now
          
           ,
           and
           the
           term
           [
           
             they
             that
             are
             born
             after
             the
             flesh
          
           ]
           is
           to
           be
           supplied
           ,
           he
           by
           [
           
             being
             born
             after
             the
             flesh
          
           ]
           means
           
             Birth
             by
             natural
             genoration
             of
             infants
             born
             of
             Christian
             Parents
             ,
          
           in
           which
           are
           many
           gross
           absurdities
           .
           1.
           
           That
           he
           understands
           this
           sayd
           of
           infants
           ,
           which
           must
           then
           be
           sayd
           to
           persecute
           .
           2.
           
           That
           he
           takes
           [
           
             being
             born
             after
             the
             flesh
          
           ]
           in
           the
           later
           part
           to
           note
           
             natural
             birth
          
           :
           but
           that
           is
           clean
           besides
           the
           Apostles
           meaning
           ,
           who
           considers
           persons
           born
           after
           the
           flesh
           ,
           not
           as
           born
           by
           humane
           members
           and
           seed
           ,
           but
           as
           born
           by
           a
           fleshly
           covenant
           .
           Otherwise
           it
           should
           import
           no
           Allegory
           contrary
           to
           the
           Apostles
           speech
           ,
           v.
           24.
           which
           tels
           us
           these
           things
           are
           an
           Allegory
           ,
           that
           is
           ,
           do
           speak
           or
           declare
           some
           other
           thing
           than
           the
           narration
           according
           to
           the
           Grammar-sense
           imports
           ,
           and
           that
           is
           ,
           to
           be
           born
           according
           to
           the
           fleshly
           covenant
           ,
           that
           is
           ,
           to
           imbrace
           the
           Doctrine
           of
           that
           covenant
           .
           3.
           
           That
           [
           
             to
             be
             born
             after
             the
             flesh
          
           ]
           should
           import
           birth
           of
           Abraham
           as
           a
           believer
           ,
           and
           so
           natural
           generation
           of
           each
           childe
           of
           a
           believer
           in
           that
           respect
           ,
           but
           then
           [
           
             to
             be
             born
             after
             the
             flesh
          
           ]
           would
           be
           common
           to
           Isaac
           with
           Ishmael
           ,
           to
           him
           that
           is
           born
           after
           the
           spirit
           ,
           of
           the
           free
           woman
           ,
           by
           promise
           ,
           with
           him
           that
           is
           born
           after
           the
           flesh
           of
           the
           bond
           woman
           ;
           for
           to
           be
           born
           of
           Abraham
           or
           a
           believer
           agrees
           also
           to
           Isaac
           ,
           to
           him
           that
           is
           born
           after
           the
           spirit
           ,
           of
           the
           free
           woman
           ,
           by
           promise
           ;
           whereas
           to
           be
           born
           after
           the
           flesh
           is
           taken
           in
           a
           sense
           from
           which
           Isaac
           and
           we
           ,
           that
           is
           ,
           Paul
           and
           other
           Christian
           believers
           are
           excluded
           .
           For
           he
           infers
           v.
           31.
           
           
             Therefore
             brethren
             ,
             we
             are
             not
             the
             children
             of
             the
             bond
             woman
             ,
          
           which
           is
           all
           one
           with
           this
           ,
           
             We
             are
             no●
             born
             after
             the
             flesh
             ,
          
           as
           it
           is
           expressed
           ,
           v.
           23.
           whence
           it
           is
           apparent
           that
           [
           
             being
             born
             after
             the
             flesh
          
           ]
           doth
           onely
           import
           the
           birth
           of
           the
           bond
           woman
           ,
           generation
           by
           Abraham
           being
           not
           considered
           in
           this
           thing
           .
           4.
           
           Mr.
           Bl.
           doth
           quite
           pervert
           the
           Apostles
           intent
           in
           taking
           to
           be
           born
           after
           the
           flesh
           to
           import
           
             an
             honour
             ,
             and
             that
             it
             implies
             two
             things
             :
          
           1.
           
           
             A
             birth
             of
             nature
             ,
             a
             childe
             by
             lineal
             descent
             of
             such
             a
             father
             .
          
           2.
           
           
             Outward
             Prerogatives
             that
             accompany
             such
             a
             birth
             ,
          
           as
           his
           words
           are
           
             Vindic.
             Foed
             .
             cap.
          
           40.
           whereas
           the
           Apostle
           mentions
           birth
           after
           the
           flesh
           as
           a
           debasement
           ,
           takes
           it
           in
           the
           worser
           part
           ,
           not
           as
           importing
           a
           descent
           from
           the
           father
           ,
           but
           from
           the
           mother
           ,
           and
           that
           mother
           a
           bond
           woman
           ,
           and
           therefore
           the
           children
           servants
           or
           bond
           slaves
           by
           reason
           of
           their
           being
           born
           after
           the
           flesh
           .
           
           I
           will
           use
           the
           words
           of
           Cameron
           in
           his
           Conference
           with
           
             Tilenus
             ,
             Die
             Dominica
             April
          
           26.
           1620.
           sect
           .
           18.
           
           
             Contrà
             verò
             Ismael
             etsi
             patre
             libero
             attamen
             matre
             servanatus
             est
             ,
             porro
             partus
             ventrem
             sequitur
             ,
             nascendi
             ergo
             conditione
             servus
             fuit
             :
             tales
             scilicet
             sunt
             ,
             qui
             Deo
             cultum
             exhibent
             servilem
             fusticiarii
             :
          
           where
           he
           explains
           the
           Apostles
           words
           ,
           Gal.
           4.
           
        
         
           Against
           this
           Mr.
           Bl.
           excepts
           
             Vindic.
             Foed
             .
             cap.
          
           40.
           
           
             1.
             
             That
             I
             make
             the
             Apostles
             parallel
             to
             look
             at
             the
             Allegory
             ,
             and
             not
             at
             the
             History
             ▪
             when
             the
             Text
             makes
             it
             plain
             that
             the
             Apostle
             looks
             at
             the
             History
             ,
             then
             and
             now
             are
             both
             Adverbs
             of
             time
             ,
             and
             relate
             to
             Ishmaels
             jears
             in
             person
             ,
             not
             to
             the
             malignity
             of
             men
             of
             the
             covenant
             of
             works
             against
             those
             of
             the
             covenant
             of
             grace
             :
             Here
             he
             is
             wholly
             silent
             ,
             and
             answers
             in
             his
             Apology
             nothing
             at
             all
             .
          
        
         
           Answ.
           I
           conceived
           in
           answering
           the
           second
           I
           had
           answered
           this
           exception
           .
           But
           I
           now
           answer
           particularly
           .
           I
           conceived
           he
           meant
           by
           the
           history
           those
           words
           v.
           22.
           23.
           and
           the
           forepart
           of
           the
           29.
           
             v.
             As
             then
             he
             that
             was
             born
             after
             the
             flesh
             persecuted
             him
             that
             was
             born
             after
             the
             Spirit
             .
          
           And
           by
           the
           parallel
           he
           meant
           the
           later
           part
           of
           the
           29.
           v.
           And
           the
           allegory
           to
           be
           that
           which
           answers
           to
           Ishmael
           ,
           to
           wit
           ,
           to
           seek
           righteousness
           by
           the
           Law
           ,
           and
           to
           Isaac
           ,
           to
           wit
           ,
           to
           seek
           righteousness
           by
           faith
           :
           which
           may
           be
           seen
           in
           Bezas
           and
           
             Piscators
             Diagrams
             ,
             where
             Beza
          
           and
           Piscator
           make
           Ishmael
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             answer
             ,
             or
             to
             be
             in
             the
             same
             rank
             as
             the
             type
             with
             the
             Justitiaries
             that
             seek
             righteousness
             by
             the
             Law
             ,
             which
             answers
             ●o
          
           Hagar
           ,
           
             whose
             gneration
             is
             after
             the
             flesh
             ,
             that
             is
             ,
             justification
             is
             by
             works
             ,
             and
             are
             cast
             out
             of
             the
             family
             of
             God
             ,
             excluded
             from
             the
             inheritance
             of
             life
             as
          
           Ishmael
           from
           Abrahams
           ,
           and
           Isaac
           
             to
             answer
             to
             believers
             by
             virtue
             of
             the
             Covenant
             of
             the
             Gospel
             answering
             to
          
           Sara
           ,
           
             whose
             birth
             is
             after
             the
             Spirit
             ,
             that
             is
             ,
             whose
             justification
             is
             by
             faith
             ,
             and
             so
             are
             in
          
           Abrahams
           
             house
             and
             heirs
             of
             eternal
             life
             .
          
           Now
           it
           is
           true
           I
           do
           make
           the
           history
           to
           be
           in
           the
           forepart
           of
           the
           29
           v.
           and
           the
           mystery
           or
           allegory
           in
           the
           later
           :
           not
           but
           that
           I
           acknowledg
           there
           is
           a
           history
           in
           both
           parts
           of
           the
           verse
           ,
           as
           the
           Adverbs
           then
           and
           now
           shew
           .
           But
           it
           is
           not
           the
           same
           history
           in
           the
           later
           part
           of
           the
           verse
           which
           is
           in
           the
           former
           .
           For
           then
           there
           should
           be
           nothing
           allegorized
           ,
           yea
           there
           would
           be
           a
           meer
           tautology
           ,
           if
           as
           Mr.
           B●
           .
           speaks
           ,
           
             then
             and
             now
             both
             adverbs
             of
             time
             relate
             to
          
           Ishma●s
           
             jeers
             in
             person
          
           ,
           then
           the
           speech
           of
           the
           
           Apostle
           is
           inept
           or
           rather
           false
           .
           For
           then
           it
           should
           be
           [
           As
           Ishmael
           in
           person
           then
           jeered
           Isaac
           ,
           so
           now
           Ishmael
           in
           person
           jeers
           Isaac
           ]
           which
           is
           I
           say
           still
           a
           gross
           absurdity
           .
           But
           the
           later
           part
           contains
           another
           history
           of
           what
           was
           done
           in
           the
           Apostles
           time
           ,
           where
           in
           the
           terms
           [
           
             born
             after
             the
             flesh
             and
             after
             the
             spirit
          
           ]
           are
           allgorized
           ,
           and
           applied
           to
           other
           sorts
           of
           persons
           ,
           and
           the
           term
           [
           now
           ]
           relates
           the
           malignity
           of
           men
           of
           the
           covenant
           of
           works
           against
           those
           of
           the
           covenant
           of
           grace
           ,
           as
           hath
           been
           fully
           proved
           before
           against
           Mr.
           Blake
           .
        
         
           2.
           
           '
           ●M
           .
           Bl.
           excepted
           ,
           that
           I
           shut
           out
           the
           literal
           sense
           both
           from
           the
           history
           and
           parallel
           ,
           and
           bring
           in
           an
           allegorical
           sense
           in
           both
           ,
           when
           the
           contrary
           is
           evident
           in
           the
           Text
           ,
           for
           though
           Ishmael
           be
           a
           Type
           of
           one
           under
           the
           covenant
           of
           works
           ,
           yet
           that
           Ishmael
           himself
           was
           a
           Justiciary
           ,
           or
           that
           he
           sought
           righteousness
           that
           way
           ,
           and
           persecuted
           Isaac
           under
           any
           such
           notion
           ,
           as
           a
           man
           for
           Gospel-righteousness
           ,
           Scripture
           hath
           no
           word
           ,
           or
           so
           much
           as
           any
           colour
           .
           '
           ●
        
         
           Answ.
           This
           exception
           is
           the
           same
           in
           effect
           with
           the
           former
           ,
           and
           in
           answering
           this
           the
           former
           was
           answered
           in
           my
           
             Postscript
             ,
             sect
          
           .
           5.
           and
           now
           this
           is
           answered
           by
           answering
           the
           former
           ,
           yet
           I
           finde
           a
           necessity
           to
           add
           something
           by
           reason
           of
           Mr.
           Bls.
           unreasonable
           importunity
           .
           I
           take
           notice
           that
           Ishmael
           is
           confessed
           to
           be
           
             a
             type
             of
             one
             under
             the
             covenant
             of
             works
             ,
          
           and
           whether
           he
           were
           himself
           a
           Justiciary
           is
           not
           material
           ,
           though
           sure
           there
           is
           some
           colour
           for
           it
           .
           But
           this
           seems
           to
           be
           Mr.
           Bls.
           minde
           that
           in
           the
           parallel
           ,
           Gal.
           4.
           29.
           there
           's
           no
           allegorical
           sense
           ,
           because
           Ishmael
           himself
           was
           not
           a
           Justitiary
           :
           which
           reason
           rests
           on
           this
           conceit
           ,
           that
           neither
           in
           the
           forepart
           nor
           the
           later
           part
           of
           v.
           29.
           by
           [
           
             he
             that
             was
             born
             after
             the
             flesh
          
           ]
           is
           meant
           any
           other
           than
           
             Ishmael
             himself
             or
             in
             person
          
           ,
           which
           how
           it
           makes
           the
           Apostles
           speech
           tautological
           or
           false
           is
           shewed
           before
           .
        
         
           Mr.
           Bl.
           goes
           on
           ,
           
             To
             this
             he
             answers
             ,
             he
             shuts
             not
             out
             the
             literal
             sense
             from
             the
             History
             but
             from
             the
             parallel
             ,
             and
             that
             is
             so
             far
             from
             being
             contrary
             to
             the
             Text
             ,
             that
             it
             is
             expresly
             sayd
             ,
             These
             things
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             an
             Allegory
             .
             I
             desire
             the
             Reader
             to
             take
             notice
             ,
             what
             kinde
             of
             interpretation
             Mr.
             T.
             will
             put
             on
             this
             Text
             ,
             and
             who
             will
             have
             him
             pass
             for
             an
             eminent
             Scripture
             interpreter
             ?
             (
             when
             Mr.
             B.
             is
             a
             man
             in
             his
             high
             censure
             defective
             in
             it
             )
             Then
             
             and
             now
             are
             both
             Adverbs
             of
             time
             ,
             and
             we
             must
             have
             a
             literal
             then
             and
             a
             mystical
             now
             ,
             one
             of
             them
             to
             answer
             the
             History
             and
             the
             other
             the
             Allegory
             ;
             if
             my
             interpretation
             be
             thus
             gross
             ,
             I
             desire
             the
             Reader
             to
             disclaim
             it
             ;
             either
             the
             H●story
             must
             be
             wholly
             looked
             at
             in
             the
             parallel
             ,
             or
             else
             the
             Allegory
             ,
             there
             is
             that
             harmony
             between
             the
             Apostles
             then
             and
             now
             that
             will
             not
             admit
             such
             divorce
             and
             separation
             .
          
        
         
           Answ.
           What
           I
           sayd
           of
           Mr.
           Bs.
           interpretations
           of
           Scripture
           in
           my
           
             Praecursor
             ,
             sect
          
           .
           3.
           appears
           by
           this
           writing
           to
           be
           right
           ,
           and
           will
           appear
           more
           hereafter
           .
           Did
           he
           measure
           himself
           
             su●
             modulo
             ac
             ped●
          
           ,
           he
           would
           be
           more
           cautelous
           than
           he
           is
           in
           expounding
           Scripture
           ,
           and
           if
           he
           did
           take
           warning
           by
           my
           words
           the
           Church
           of
           God
           would
           have
           cause
           to
           thank
           me
           for
           them
           ,
           however
           he
           or
           Mr.
           Bl.
           take
           them
           .
           I
           am
           sorry
           that
           the
           Reader
           and
           my self
           are
           troubled
           about
           such
           st●rtings
           rather
           than
           arguings
           ,
           which
           Mr.
           Bl.
           here
           and
           elsewhere
           useth
           ,
           which
           sure
           do
           ill
           become
           him
           ,
           who
           should
           at
           the
           years
           he
           is
           now
           of
           rather
           weigh
           things
           than
           lightly
           pass
           ever
           them
           with
           satyrical
           quips
           instead
           of
           arguments
           .
           He
           may
           take
           notice
           that
           I
           make
           no
           
             mystical
             Now
             ,
             Gal.
          
           4.
           29.
           but
           in
           both
           parts
           the
           Adverbs
           of
           time
           are
           literal
           ,
           and
           yet
           the
           terms
           [
           
             he
             that
             is
             born
             after
             the
             flesh
             ,
          
           and
           
             he
             that
             is
             born
             after
             the
             spirit
          
           ]
           are
           without
           any
           absu●dity
           meant
           allegorically
           ,
           as
           I
           have
           both
           sayd
           and
           demonstrated
           .
        
         
           3.
           
           Sayth
           Mr.
           Bl.
           
           
             I
             have
             told
             him
             ,
             that
             he
             makes
             two
             contradistinct
             species
             of
             birth
             ,
             that
             both
             cannot
             be
             incident
             to
             one
             man
             ,
             no
             more
             than
             a
             man
             be
             a
             brute
             beast
             ,
             or
             a
             brute
             beast
             a
             bird
             ;
             when
             it
             is
             plain
             that
             here
             is
             not
             a
             distribution
             of
             a
             genus
             into
             several
             species
             ,
             but
             a
             distribution
             of
             a
             subject
             according
             to
             its
             several
             adjuncts
             ,
             of
             which
             I
             give
             several
             instances
             .
          
        
         
           Answ.
           I
           sayd
           in
           my
           Postscript
           ,
           that
           I
           not
           orely
           make
           birth
           after
           the
           flesh
           and
           after
           the
           spirit
           contradistinct
           but
           also
           contrary
           .
           Contradistinct
           species
           may
           be
           incident
           to
           the
           same
           person
           ,
           the
           same
           man
           may
           b●
           lo●g
           and
           broad
           ,
           just
           and
           temperate
           ,
           but
           not
           contrary
           ,
           as
           white
           and
           black
           ,
           just
           and
           unjust
           ;
           [
           Birth
           ]
           distributed
           into
           birth
           after
           the
           flesh
           and
           after
           the
           spirit
           must
           needs
           be
           a
           genus
           ,
           or
           an
           equivocal
           term
           ,
           it
           cannot
           be
           any
           subject
           either
           quod
           or
           quo
           ,
           it
           being
           neither
           substance
           ,
           quantity
           nor
           quality
           ,
           but
           either
           action
           or
           passion
           ,
           action
           as
           from
           the
           mother
           ,
           passion
           as
           in
           the
           person
           born
           .
           
           Now
           actions
           though
           they
           are
           capable
           of
           various
           modifications
           ,
           yet
           I
           do
           not
           think
           any
           Logicians
           call
           them
           subjects
           ,
           or
           their
           several
           modifications
           adjuncts
           :
           but
           the
           substance
           whose
           action
           or
           passion
           it
           is
           ,
           is
           the
           subject
           both
           of
           the
           action
           and
           passion
           ,
           and
           their
           degrees
           and
           modifications
           ,
           and
           these
           are
           adjuncts
           of
           that
           substance
           .
        
         
           Mr.
           Bl.
           adds
           of
           me
           ,
           
             He
             is
             pleased
             to
             deny
             that
             it
             is
             a
             distribution
             of
             the
             subject
             according
             to
             its
             adjuncts
             ,
             and
             gives
             in
             the
             thing
             in
             dispute
             for
             a
             reason
             .
             Then
             the
             same
             person
             (
             he
             says
             )
             would
             be
             born
             after
             the
             spirit
             and
             after
             the
             flesh
             .
          
        
         
           Answ.
           I
           give
           in
           this
           reason
           I
           confess
           :
           but
           I
           did
           not
           think
           this
           was
           in
           dispute
           ,
           but
           out
           of
           all
           dispute
           ▪
           the
           Apostle
           making
           them
           two
           sons
           born
           of
           two
           mothers
           ,
           v.
           22.
           two
           several
           ways
           ,
           v.
           23.
           born
           to
           two
           several
           estates
           ,
           v.
           24
           ,
           25
           ,
           30.
           the
           one
           persecuting
           the
           other
           ,
           and
           all
           these
           diversities
           are
           in
           the
           persons
           which
           are
           Types
           ,
           and
           in
           their
           Antitypes
           ;
           and
           the
           Apostle
           thence
           inferreth
           ,
           that
           the
           one
           are
           not
           the
           other
           ,
           v.
           31.
           whence
           it
           follows
           ,
           that
           birth
           after
           the
           flesh
           and
           spirit
           are
           not
           adjuncts
           of
           the
           same
           subject
           ,
           but
           contrary
           attributes
           of
           several
           subjects
           .
        
         
           Mr.
           Bl.
           proceeds
           ▪
           
             Presently
             he
             confesseth
             that
             Isaac
             was
             born
             after
             the
             flesh
             in
             the
             two
             senses
             I
             mention
             .
          
           And
           I
           am
           sure
           Mr.
           T.
           will
           not
           deny
           that
           Isaac
           was
           born
           after
           the
           Spirit
           ,
           and
           then
           either
           truth
           is
           very
           absurd
           ,
           or
           else
           Mr.
           T.
           hath
           quit
           me
           from
           absurdity
           ;
           but
           then
           he
           says
           ,
           It
           is
           untrue
           in
           the
           Apostles
           sense
           ,
           for
           then
           he
           should
           be
           the
           childe
           of
           the
           bond-mayd
           ,
           not
           by
           promise
           ,
           a
           persecutor
           to
           be
           cast
           out
           ,
           not
           to
           inherit
           .
           To
           which
           I
           answer
           ,
           that
           my
           sense
           is
           the
           Apostles
           sense
           ,
           and
           Mr.
           T.
           his
           sense
           far
           from
           it
           :
           For
           though
           the
           Apostle
           doth
           indeed
           allegorize
           the
           Text
           ,
           as
           
             Arias
             Montanus
          
           renders
           it
           ,
           
             quae
             sunt
             allegorizata
          
           ,
           yet
           the
           Apostle
           in
           the
           parallel
           looks
           at
           the
           letter
           of
           the
           history
           ,
           as
           I
           have
           shewen
           ,
           not
           at
           the
           Allegory
           ,
           which
           Mr.
           T.
           had
           not
           a
           face
           to
           oppose
           ,
           either
           he
           must
           deny
           now
           and
           then
           to
           be
           Adverbs
           of
           time
           ,
           or
           else
           he
           must
           allow
           of
           my
           interpretation
           ,
           Ishmael
           did
           never
           as
           a
           Justitiary
           prosecute
           Isaac
           under
           the
           notion
           of
           a
           follower
           of
           Evangelical
           righteousness
           .
        
         
           Answ.
           I
           do
           confess
           Isaac
           was
           born
           after
           the
           Spirit
           ,
           and
           that
           he
           was
           born
           after
           the
           flesh
           in
           the
           two
           senses
           of
           Mr.
           
             Bl.
             for
             one
             born
             of
             natural
             parents
          
           Abraham
           
             was
             his
             natural
             father
             ,
             and
             in
             the
          
           
           
             sense
             more
             common
             in
             Scripture
             for
             the
             outward
             prerogatives
             that
             accompany
             such
             a
             birth
          
           (
           though
           I
           do
           not
           find
           the
           phrase
           ,
           
             born
             after
             the
             flesh
          
           in
           this
           later
           sense
           in
           Scripture
           ,
           not
           Phil.
           3.
           4.
           
           Rom.
           9.
           3.
           5.
           2
           
           Cor.
           5.
           16.
           where
           the
           term
           [
           flesh
           ]
           is
           used
           and
           yet
           I
           think
           onely
           in
           the
           first
           place
           importing
           prerogatives
           ,
           no
           where
           the
           phrase
           
             born
             after
             the
             flesh
          
           in
           that
           sense
           )
           yet
           not
           in
           the
           Apostles
           sense
           ,
           in
           which
           to
           be
           
             born
             after
             the
             flesh
          
           notes
           birth
           without
           consideration
           of
           the
           father
           as
           by
           a
           mother
           that
           was
           a
           bond-woman
           ,
           and
           so
           no
           prerogative
           is
           intimated
           in
           it
           but
           a
           debasement
           or
           deminution
           and
           so
           Isaac
           was
           not
           born
           after
           the
           flesh
           ,
           that
           is
           not
           of
           a
           bond-woman
           ,
           by
           an
           usual
           way
           of
           generation
           ,
           but
           of
           the
           free-woman
           by
           Divine
           virtue
           according
           to
           a
           promise
           to
           her
           when
           past
           childe-bearing
           in
           the
           course
           of
           nature
           .
           And
           this
           to
           be
           the
           Apostles
           sense
           is
           proved
           before
           ,
           and
           Mr.
           Bls.
           sense
           proved
           very
           absurd
           ,
           and
           his
           reasons
           for
           it
           answered
           .
        
         
           Yet
           he
           adds
           of
           me
           .
           
             After
             some
             concessions
             in
             full
             contradiction
             to
             himself
             ,
             I
             deny
             not
             (
             saith
             he
             )
             but
             legal
             Justitiaries
             may
             be
             in
             the
             visible
             Church
             as
             Ishmael
             in
             Abrahams
             house
             ,
             though
             the
             Apostle
             make
             the
             parallel
             onely
             in
             the
             casting
             out
             ,
             that
             they
             might
             not
             inherit
             ,
             
               Apolog.
               pag.
            
             114.
             )
             he
             saith
             ,
             if
             Mr.
             Bl.
             would
             gather
             anything
             hence
             for
             himself
             ,
             he
             must
             prove
             that
             the
             Apostle
             makes
             some
             to
             be
             of
             the
             visible
             Church
             by
             virtue
             of
             being
             born
             after
             the
             flesh
             as
             their
             prerogative
             ,
             which
             is
             as
             wide
             from
             the
             Apostles
             meaning
             ,
             as
             the
             East
             is
             from
             the
             West
             ,
             as
             far
             as
             the
             East
             is
             from
             the
             Sun-rising
             ,
             he
             should
             have
             said
             ,
             that
             is
             the
             thing
             that
             I
             have
             proved
             ,
             and
             do
             maintain
             ,
             I
             laid
             down
             by
             way
             of
             Syllogism
             and
             have
             an
             Apology
             instead
             of
             an
             answer
             .
          
           Mr.
           T.
           hath
           a
           notable
           faculty
           in
           begging
           of
           the
           question
           in
           agitation
           .
           The
           Apostles
           full
           scope
           (
           I
           confess
           )
           is
           another
           thing
           ;
           but
           I
           still
           affirm
           that
           he
           occasionally
           expresses
           that
           from
           whence
           this
           is
           evidently
           deduced
           ,
           namely
           a
           distinction
           of
           births
           literal
           not
           allegorical
           ,
           which
           Mr.
           T.
           never
           will
           be
           able
           with
           any
           reason
           to
           deny
           ,
           till
           it
           can
           be
           proved
           that
           then
           and
           now
           look
           at
           the
           Allegory
           ,
           not
           at
           the
           History
           ;
           I
           can
           prove
           from
           Luke
           13.
           16.
           that
           the
           Israelitish
           women
           are
           daughters
           of
           Abraham
           ,
           though
           it
           is
           plain
           that
           another
           thing
           there
           was
           Christs
           main
           intention
           .
        
         
           Answ.
           Mr.
           Bl.
           continues
           to
           write
           at
           random
           .
           There
           's
           no
           shew
           of
           contradiction
           much
           less
           a
           full
           contradiction
           in
           my
           words
           to
           
           my self
           .
           This
           may
           be
           true
           ,
           Justitiaries
           may
           be
           in
           the
           visible
           Church
           ,
           and
           this
           also
           ,
           To
           be
           born
           after
           the
           flesh
           or
           to
           be
           a
           Justitiary
           doth
           not
           import
           a
           prerogative
           giving
           title
           to
           be
           of
           the
           visible
           Church
           ,
           my
           speech
           was
           right
           ,
           and
           needs
           not
           to
           be
           mended
           by
           any
           of
           Mr.
           Bls.
           fl●●ts
           .
           He
           hath
           a
           full
           answer
           to
           his
           Syllogism
           before
           ,
           and
           so
           he
           had
           before
           in
           the
           Apology
           ,
           the
           strength
           of
           his
           arguing
           being
           thus
           expressed
           here
           ,
           
             The
             consequence
             is
             plain
             ,
             birth
             of
             the
             flesh
             in
             the
             Church
             gave
             a
             Church
             interest
             ,
          
           which
           is
           denied
           to
           be
           proved
           from
           Galat.
           4.
           26.
           and
           was
           denied
           before
           .
           And
           though
           being
           an
           answerer
           I
           need
           not
           prove
           ,
           and
           therefore
           begging
           the
           question
           is
           charged
           on
           me
           frivolously
           by
           Mr.
           Bl.
           For
           he
           only
           begs
           the
           question
           who
           takes
           for
           granted
           that
           which
           he
           should
           prove
           (
           which
           is
           Mr.
           Bls.
           fault
           who
           useth
           to
           d●ctate
           when
           he
           should
           prove
           )
           yet
           did
           I
           prove
           that
           the
           Apostles
           scope
           is
           not
           onely
           another
           thing
           than
           the
           asserting
           of
           a
           prerogative
           of
           visible
           Church-membership
           by
           being
           born
           after
           the
           flesh
           ,
           that
           is
           ,
           being
           the
           childe
           of
           a
           believer
           by
           natural
           generation
           ,
           but
           that
           he
           deduceth
           their
           casting
           out
           of
           the
           Church
           from
           it
           ,
           and
           that
           
             the
             birth
             after
             the
             flesh
          
           is
           taken
           in
           the
           worser
           part
           as
           that
           which
           bringeth
           bondage
           not
           Church
           estate
           or
           Christian
           liberty
           ,
           nor
           doth
           
             birth
             after
             the
             flesh
          
           respect
           the
           descent
           from
           a
           believer
           but
           the
           bond-woman
           ,
           and
           that
           this
           birth
           is
           in
           the
           Antitype
           allego●ical
           ,
           and
           yet
           the
           Adverbs
           then
           and
           now
           are
           Adverbs
           of
           time
           ,
           and
           a
           history
           is
           related
           in
           both
           parts
           of
           the
           29.
           v.
           of
           Gal.
           4.
           
           Generally
           interpreters
           take
           the
           words
           ,
           
             even
             so
             it
             is
             now
          
           ,
           as
           meant
           of
           the
           Jews
           ,
           which
           cannot
           be
           true
           literally
           :
           for
           they
           were
           not
           born
           after
           the
           flesh
           ,
           that
           is
           ,
           of
           bond-women
           ,
           but
           of
           free-women
           ,
           which
           were
           true
           Israelites
           ,
           or
           daughters
           of
           Abraham
           ,
           as
           Mr.
           B.
           here
           confesseth
           .
        
         
           Mr.
           Bl.
           proceeds
           .
           
             Secondly
             ,
             he
             sayth
             that
             I
             say
             ,
             such
             are
             in
             the
             bosom
             of
             the
             Church
             ,
             when
             the
             Apostle
             sayth
             ,
             they
             persecute
             the
             Church
             ,
             and
             are
             cast
             out
             :
             I
             desire
             the
             Reader
             to
             consider
             ,
             if
             this
             had
             any
             truth
             in
             it
             ;
             whether
             it
             hold
             with
             greater
             strength
             for
             me
             or
             him
             ?
             They
             are
             cast
             out
             ,
             and
             therefore
             they
             were
             in
             ,
             is
             my
             Argument
             :
             they
             are
             cast
             out
             ,
             and
             therefore
             were
             never
             in
             ,
             sayth
             Mr.
          
           T.
           2.
           
           
             The
             Apostle
             sayth
             no
             such
             thing
             ,
             that
             they
             are
             cast
             out
          
           ;
           Ishmael
           
             was
             in
             the
             family
             when
             he
             persecuted
             ,
             though
             afterwards
             he
             was
             cast
             out
             of
             the
             family
             ;
             these
             are
             in
             the
             Church
             ,
             though
             in
             case
             they
             continue
             persecution
             ,
             they
             shall
          
           
           
             in
             fine
             be
             cast
             out
             ;
             now
             in
             present
             they
             have
             a
             being
             in
             it
             .
          
        
         
           Answ.
           It
           is
           true
           that
           this
           was
           my
           second
           Exception
           against
           his
           gross
           perverting
           of
           the
           Apostles
           words
           ,
           [
           
             even
             so
             it
             is
             now
          
           ]
           as
           if
           the
           meaning
           were
           ,
           that
           by
           virtue
           of
           being
           born
           after
           the
           flesh
           ,
           some
           infants
           ,
           to
           wit
           ,
           those
           that
           are
           born
           of
           a
           believing
           parent
           are
           in
           the
           bosom
           of
           the
           Church
           ,
           when
           the
           Apostle
           sayth
           ,
           1.
           
           
             They
             persecute
          
           ,
           which
           cannot
           be
           meant
           of
           infants
           .
           2.
           
           In
           that
           
             they
             are
             born
             after
             the
             flesh
             they
             persecute
             the
             Church
             ,
          
           therefore
           he
           ascribes
           no
           privilege
           to
           them
           ,
           as
           accruing
           to
           them
           ,
           by
           the
           birth
           after
           the
           flesh
           ,
           but
           a
           cursed
           practice
           .
           3.
           
           That
           
             they
             persecute
             the
             Church
          
           ,
           therefore
           while
           born
           after
           the
           flesh
           they
           were
           not
           in
           the
           bosom
           of
           the
           Church
           ,
           that
           is
           the
           Church
           Christian
           visible
           .
           4.
           
           That
           
             they
             are
             cast
             out
          
           ,
           therefore
           not
           in
           the
           Church
           .
           To
           the
           two
           first
           of
           these
           nothing
           is
           answered
           ,
           the
           consequence
           of
           the
           third
           is
           denied
           ,
           he
           supposeth
           
             they
             did
             persecute
             the
             Church
             ,
             and
             yet
             remained
             in
          
           ;
           which
           is
           most
           palpably
           false
           :
           For
           this
           being
           apparently
           meant
           of
           the
           unbelieving
           Jews
           that
           sought
           righteousness
           by
           the
           Law
           ,
           and
           acknowledged
           so
           by
           Interpreters
           ,
           it
           is
           notoriously
           false
           ,
           that
           
             they
             were
             in
             the
             bosom
             of
             the
             Christian
             Church
             ,
          
           while
           they
           did
           persecute
           the
           Church
           ;
           yea
           ,
           Saul
           himself
           was
           not
           after
           his
           conversion
           taken
           in
           presently
           to
           communion
           with
           the
           Disciples
           at
           Jerusalem
           ,
           till
           they
           knew
           that
           he
           ceased
           to
           be
           a
           persecutor
           ,
           Acts
           9.
           26.
           so
           that
           the
           words
           [
           
             even
             so
             it
             is
             now
          
           ]
           expounded
           as
           Mr.
           Bls.
           words
           intimate
           [
           even
           so
           now
           by
           virtue
           of
           being
           born
           after
           the
           flesh
           ,
           that
           is
           ,
           by
           natural
           generation
           born
           of
           a
           believing
           parent
           ,
           there
           are
           some
           even
           infants
           that
           are
           in
           the
           bosom
           of
           the
           Christian
           visible
           Church
           ,
           as
           members
           of
           it
           ,
           and
           remaining
           in
           it
           ,
           do
           persecute
           the
           Church
           ]
           are
           so
           false
           ,
           and
           the
           Exposition
           so
           unsavoury
           ,
           that
           it
           is
           a
           wonder
           to
           me
           ,
           that
           neither
           Mr.
           Bl.
           nor
           the
           Prefacers
           to
           his
           Book
           take
           care
           to
           have
           it
           left
           out
           .
           That
           which
           Mr.
           Bl.
           answers
           to
           the
           fourth
           thing
           in
           this
           exception
           is
           of
           like
           stamp
           .
           1.
           
           He
           sayth
           ,
           
             It
             follows
             not
             they
             were
             cast
             out
             ,
             therefore
             never
             in
             .
          
           But
           my
           Argument
           is
           this
           ,
           they
           were
           by
           reason
           of
           their
           being
           born
           after
           the
           flesh
           cast
           out
           ,
           therefore
           not
           for
           this
           reason
           in
           the
           bosom
           of
           the
           Church
           .
           2.
           
           
             That
             it
             follows
             ,
             they
             are
             cast
             out
             ,
             therefore
             they
             were
             in
             :
          
           which
           consequence
           I
           deny
           ,
           being
           understood
           of
           the
           Church
           Christian
           visible
           ,
           and
           the
           particular
           persons
           who
           are
           sayd
           to
           be
           cast
           out
           :
           for
           they
           are
           sayd
           to
           be
           cast
           out
           not
           from
           what
           they
           had
           ,
           but
           from
           what
           they
           might
           have
           had
           
           or
           others
           had
           ;
           as
           Matth.
           8.
           12.
           it
           is
           sayd
           ,
           
             The
             children
             of
             the
             Kingdom
             shall
             be
             east
             out
          
           (
           of
           the
           Kingdom
           of
           Heaven
           ,
           v.
           11.
           in
           which
           others
           were
           ,
           and
           they
           not
           )
           
             into
             outer
             darkness
          
           .
           He
           sayth
           also
           ,
           
             The
             Apostle
             sayth
             no
             such
             thing
             that
             they
             are
             cast
             out
             ,
             but
             mentions
             a
             command
             of
             casting
             them
             out
             .
          
           To
           which
           I
           replied
           ,
           As
           if
           Gods
           dictum
           were
           not
           factum
           :
           if
           they
           were
           not
           cast
           out
           ,
           why
           doth
           the
           Apostle
           allege
           that
           Text
           ?
           My
           meaning
           was
           ,
           Gods
           speech
           of
           the
           casting
           out
           of
           Hagar
           and
           Ishmael
           was
           not
           a
           bare
           command
           ,
           but
           such
           as
           included
           a
           sentence
           and
           decree
           of
           God
           ,
           which
           he
           took
           course
           to
           execute
           ,
           and
           that
           the
           Apostle
           allegeth
           the
           Text
           not
           to
           prove
           a
           duty
           ,
           but
           to
           shew
           an
           event
           ,
           or
           fact
           of
           God.
           For
           as
           the
           Apostle
           allegeth
           it
           ,
           the
           casting
           out
           is
           of
           the
           legal
           covenant
           ,
           and
           the
           children
           of
           it
           those
           that
           desired
           to
           be
           under
           the
           Law
           ,
           and
           their
           casting
           out
           is
           their
           rejecting
           from
           the
           inheritance
           of
           righteousness
           and
           being
           Gods
           people
           :
           now
           this
           could
           not
           be
           any
           mans
           duty
           but
           Gods
           act
           determining
           and
           accordingly
           accomplishing
           this
           sentence
           ,
           that
           righteousness
           shall
           not
           be
           by
           the
           Law
           ,
           nor
           Justitiaries
           his
           people
           ,
           and
           therefore
           it
           is
           most
           absurd
           in
           Mr.
           Bl.
           to
           determine
           ,
           that
           some
           by
           virtue
           of
           being
           born
           after
           the
           flesh
           have
           a
           right
           to
           be
           in
           the
           bosom
           of
           the
           Church
           Christian
           ,
           when
           the
           Apostle
           determines
           they
           are
           for
           this
           reason
           rejected
           or
           cast
           out
           .
        
         
           I
           had
           ,
           thirdly
           ,
           excepted
           against
           Mr.
           Bl.
           as
           
             making
             those
             that
             are
             born
             after
             the
             flesh
             ,
             Gal.
          
           4.
           29.
           
           Abrahams
           seed
           ,
           wherein
           he
           joyns
           with
           Arminius
           in
           calling
           them
           
             Abrahams
             seed
             who
             sought
             justice
             in
             the
             Law.
          
           Mr.
           
             Bl.
             Vindic.
             Foed
             cap.
          
           40.
           sayth
           ,
           
             I
             joyn
             with
          
           Arminius
           ,
           
             and
             that
             he
             follows
             Mr.
          
           Bayne
           .
           For
           sayth
           he
           ,
           
             I
             interpret
             it
             of
             a
             natural
             seed
             that
             inherit
             outward
             privileges
             ,
             and
             never
             reach
             the
             birth
             of
             the
             spirit
             ,
             so
             Mr.
          
           Baines
           
             interprets
             it
             ,
             the
             children
             of
             the
             flesh
             here
             ,
             are
             those
             onely
             who
             in
             course
             of
             nature
             came
             from
          
           Abraham
           ,
           Baines
           
             on
             Ephes.
          
           1.
           pag.
           140.
           quarto
           .
        
         
           Answ.
           It
           is
           true
           Mr.
           Bayne
           hath
           those
           words
           ,
           but
           yet
           he
           excepteth
           pag.
           139.
           against
           Arminius
           as
           I
           do
           for
           calling
           legal
           justitiaries
           (
           who
           are
           meant
           by
           [
           they
           that
           are
           born
           after
           the
           flesh
           ,
           Gal.
           4.
           29.
           ]
           )
           Abrahams
           seed
           .
           For
           there
           he
           thus
           speaks
           .
           
             Beside
             that
             ,
             though
             the
             sons
             of
             the
             flesh
             may
             signifie
             such
             ,
             who
             carnally
             ,
             not
             spiritually
             conceive
             of
             the
             Law
             ,
             yet
             the
             seed
             of
          
           Abraham
           
             without
             any
             adjoyned
             is
             never
             so
             taken
             .
          
           It
           is
           true
           that
           Mr.
           Baines
           so
           interprets
           the
           term
           [
           
             children
             of
             the
             flesh
             ,
             Rom.
          
           9.
           8.
           
           ]
           as
           Mr.
           Bl.
           
           hath
           cited
           him
           ,
           which
           place
           he
           meant
           by
           [
           here
           ]
           
             but
             not
          
           the
           te●m
           [
           
             he
             that
             is
             born
             after
             the
             flesh
             ,
             Gal.
          
           4.
           29.
           
           ]
           yea
           pag.
           138.
           he
           saith
           ,
           
             For
             though
             children
             of
             the
             flesh
             in
             some
             other
             Scripture
          
           (
           
             meaning
             Gal.
          
           4.
           29.
           
           )
           
             doth
             note
             out
             justitiaries
             ,
             seeking
             salvation
             in
             the
             Law
             ,
             yet
             here
          
           (
           Rom.
           9.
           8.
           
           )
           
             the
             literal
             meaning
             is
             to
             be
             taken
             ;
             a
             childe
             of
             the
             flesh
             being
             such
             a
             one
             who
             descendeth
             from
          
           Abraham
           
             according
             to
             the
             flesh
          
           .
           So
           that
           this
           is
           the
           thing
           that
           I
           except
           against
           Mr.
           Bl.
           for
           that
           whereas
           by
           the
           consent
           of
           all
           ,
           that
           I
           know
           ,
           interpreters
           besides
           himself
           [
           
             they
             that
             are
             born
             after
             the
             flesh
             ,
             Gal.
          
           4.
           29.
           in
           the
           apodosis
           there
           
             even
             so
             it
             is
             now
          
           ]
           do
           note
           legal
           Justitiaries
           who
           are
           there
           called
           the
           children
           of
           the
           bond-woman
           ,
           not
           called
           
             Abrahams
             seed
          
           (
           for
           those
           he
           had
           determined
           before
           to
           be
           
             those
             of
             the
             faith
             ,
             Gal.
          
           3.
           9.
           
           
             Christs
             v.
          
           29.
           )
           nor
           to
           inherit
           ,
           but
           cast
           out
           ,
           he
           on
           the
           contrary
           ,
           makes
           them
           Abrahams
           seed
           as
           Arminius
           doth
           in
           his
           Analysis
           of
           Rom.
           9.
           
           And
           ascribes
           to
           them
           the
           inheriting
           of
           outward
           privileges
           as
           to
           be
           members
           of
           the
           visible
           Church
           in
           that
           they
           are
           born
           after
           the
           flesh
           .
           Whereas
           the
           term
           [
           
             born
             after
             the
             flesh
          
           ]
           is
           taken
           in
           the
           worser
           part
           precisely
           from
           the
           birth
           from
           the
           bond-woman
           abstractively
           from
           generation
           by
           Abraham
           and
           importing
           no
           privilege
           ,
           but
           a
           privation
           of
           privilege
           .
           As
           for
           Mr.
           Bayn
           ,
           though
           he
           interpret
           [
           
             children
             of
             the
             flesh
             ,
             Rom.
          
           9.
           8.
           
           ]
           
             of
             those
             onely
             who
             in
             course
             of
             nature
             came
             from
          
           Abraham
           ,
           
             and
             proves
             there
             that
             it
             notes
             not
             legal
             Justitiaries
             ,
             because
             it
             is
             applyed
             to
          
           Esau
           
             who
             is
             considered
             as
             having
             done
             neither
             good
             nor
             evil
             .
          
           Yet
           Mr.
           Bl.
           wrongs
           him
           in
           two
           things
           .
           1.
           
           In
           that
           he
           saith
           ,
           Mr.
           
             Baine
             interprets
             it
             of
             a
             natural
             seed
             inheriting
             outward
             privileges
             ,
          
           whereas
           though
           Mr.
           Baine
           doth
           interpret
           [
           
             children
             of
             the
             flesh
             ,
             Rom.
          
           9.
           8.
           
           ]
           of
           a
           natural
           seed
           ,
           yet
           not
           as
           inheriting
           thereby
           outward
           privileges
           .
           2.
           
           That
           he
           makes
           his
           exposition
           of
           [
           
             children
             of
             the
             flesh
             ,
             Rom.
          
           9.
           8
           ]
           to
           be
           his
           exposition
           of
           [
           
             those
             that
             are
             born
             after
             the
             flesh
             ,
             Gal.
          
           4.
           29.
           
           ]
           whereas
           he
           expresly
           saith
           ,
           
             though
             children
             of
             the
             flesh
             in
             some
             other
             Scripture
          
           (
           which
           can
           be
           no
           other
           than
           Gal.
           4.
           29.
           
             doth
             note
             out
             Justitiaries
             ,
             seeking
             salvation
             in
             the
             Law.
          
           I
           confess
           Cameron
           in
           his
           Conference
           with
           Tilenus
           in
           the
           place
           before
           cited
           makes
           Ishmael
           not
           onely
           a
           Type
           of
           Justitiaries
           ,
           Gal.
           4.
           23
           ,
           29.
           but
           also
           Rom.
           9.
           7
           ,
           8
           9.
           and
           Isaac
           a
           Type
           of
           believers
           in
           both
           places
           ,
           and
           Esau
           and
           Jacob
           Types
           not
           of
           Justitiaries
           
           and
           believers
           ,
           but
           of
           uncalled
           and
           called
           ,
           non-elect
           and
           elect
           ,
           and
           so
           the
           resemblance
           to
           be
           different
           of
           the
           two
           former
           brethre●
           from
           the
           later
           ;
           which
           to
           me
           seems
           not
           right
           :
           for
           me
           thinks
           the
           words
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           have
           this
           sense
           ,
           that
           the
           thing
           he
           had
           sayd
           before
           did
           not
           onely
           appear
           in
           Ishmael
           and
           Isaac
           ,
           but
           also
           more
           fully
           in
           Esau
           and
           Jacob
           ,
           which
           me
           thinks
           imports
           ,
           that
           the
           Apostle
           meant
           to
           prove
           the
           same
           thing
           by
           Esau
           and
           Jacob
           ,
           which
           he
           did
           by
           Ishmael
           and
           Isaac
           ,
           and
           me
           thinks
           the
           long
           Parenthesis
           he
           imagines
           from
           v.
           10
           ,
           to
           30.
           agrees
           not
           with
           that
           expression
           v.
           10.
           
           
             Not
             onely
             so
             but
             also
          
           ,
           they
           being
           connexive
           particles
           ,
           and
           so
           not
           agreeable
           to
           a
           Parenthesis
           .
           But
           Cameron
           and
           all
           others
           I
           know
           ,
           understand
           by
           [
           
             those
             that
             are
             born
             after
             the
             flesh
             ,
             Gal.
          
           4
           ,
           29.
           ]
           legal
           Justitiaries
           .
           Mr.
           
             John
             Cotton
             Grounds
             of
             baptism
             ,
             &c.
             pag.
          
           158.
           
           
             By
             such
             as
             are
             born
             after
             the
             flesh
          
           (
           Gal.
           4.
           29.
           
           )
           
             the
             Apostle
             doth
             not
             mean
             such
             as
             are
             born
             by
             ordinary
             course
             of
             nature
             :
             but
             such
             as
             are
             born
             and
             bred
             of
             the
             carnal
             seed
             of
             the
             Covenant
             of
             the
             Law
             ;
             which
             as
             it
             bego●
             by
          
           Ishmael
           
             carnal
             confidence
             of
             his
             own
             strength
             ,
             (
             or
             else
             he
             would
             never
             have
             slighted
             and
             mocked
             the
             promised
             seed
             )
             so
             it
             begat
             in
          
           Cain
           and
           Saul
           and
           Judas
           
             an
             utter
             despair
             of
             grace
             and
             salvation
             .
          
        
         
           My
           fourth
           exception
           was
           ,
           whereas
           the
           covenant
           of
           grace
           is
           made
           the
           reason
           of
           baptizing
           infants
           ;
           to
           be
           born
           of
           Hagar
           ,
           that
           is
           ,
           to
           be
           in
           the
           covenant
           of
           works
           ,
           should
           give
           a
           childe
           interest
           into
           the
           Church
           of
           Christ.
           To
           this
           all
           that
           Mr.
           Bl.
           replies
           is
           this
           ,
           
             If
             Mr.
          
           Tombs
           
             his
             Gloss
          
           (
           
             borrowed
             from
          
           Arminius
           )
           
             must
             stand
             for
             the
             sense
             of
             the
             place
             ,
             that
             to
             be
             born
             of
             the
             flesh
             ,
             is
             to
             be
             under
             the
             covenant
             of
             works
             ,
             then
             it
             will
             hardly
             be
             avoided
             ;
             but
             in
             case
             Mr.
          
           Baines
           
             interpretation
             may
             stand
             of
             a
             birth
             in
             nature
             ,
             according
             to
             the
             flesh
             ,
             then
             the
             Argument
             is
             valid
             .
          
        
         
           Answ.
           That
           Mr.
           Baines
           doth
           interpret
           no
           otherwise
           the
           term
           [
           
             born
             after
             the
             flesh
             ,
             Gal.
          
           4.
           29.
           
           ]
           than
           I
           do
           ,
           is
           shewed
           above
           :
           yet
           if
           it
           were
           true
           ,
           that
           he
           did
           as
           Mr.
           Bl.
           mis-allegeth
           him
           interpret
           [
           
             born
             after
             the
             flesh
             ,
             Gal.
          
           4.
           29.
           
           ]
           
             of
             those
             onely
             who
             in
             course
             of
             nature
             came
             from
          
           Abraham
           ,
           yet
           it
           is
           false
           that
           either
           there
           or
           Rom.
           9.
           8.
           he
           conceived
           this
           term
           [
           
             children
             of
             the
             flesh
          
           ]
           to
           import
           
             a
             natural
             seed
          
           by
           virtue
           of
           it
           
             inherititing
             outward
             privileges
          
           ,
           and
           therefore
           the
           Argument
           of
           Mr.
           Bl.
           is
           not
           valid
           ,
           though
           Mr.
           Baines
           were
           granted
           to
           be
           rightly
           alleged
           by
           him
           .
           And
           for
           that
           he
           sayth
           ,
           
             I
             borrow
          
           
           
             my
             Gloss
             from
          
           Arminius
           :
           I
           answer
           ,
           I
           have
           shewed
           that
           I
           have
           deduced
           it
           from
           the
           Apostles
           own
           words
           ,
           and
           have
           the
           concurrent
           judgment
           of
           many
           Divines
           of
           best
           note
           ,
           to
           whom
           it
           is
           no
           disparagement
           ,
           that
           in
           this
           Arminius
           joyns
           .
        
      
       
         
           SECT
           .
           XXIII
           .
        
         
           
             Mr.
             Brinsley
             and
             Dr.
             Homes
             their
             conjecture
             from
             Hebr.
             6.
             2.
             to
             prove
             infant-baptism
             is
             refelled
             .
          
        
         
           THere
           is
           another
           Text
           ,
           to
           wit
           ,
           Hebr.
           6.
           2.
           from
           which
           Dr.
           
             Homes
             Animad
          
           .
           on
           my
           
             Exercit.
             pag.
          
           58.
           and
           after
           cap.
           10.
           would
           prove
           infant-baptism
           ,
           and
           with
           him
           Mr.
           
             John
             Brinsley
             Doctrine
             and
             Practice
             of
             Poedob
             .
             pag.
          
           76.
           &c.
           which
           if
           their
           arguing
           were
           good
           ,
           would
           not
           onely
           prove
           the
           practice
           of
           infant-baptism
           ,
           but
           also
           that
           it
           is
           a
           principle
           of
           Christianity
           ,
           and
           part
           of
           the
           foundation
           .
        
         
           The
           arguing
           is
           to
           this
           effect
           ,
           
             If
             the
             Doctrine
             of
             laying
             on
             of
             hands
             put
             after
             the
             Doctrine
             of
             baptisms
             cannot
             be
             expounded
             of
             any
             other
             than
             the
             laying
             on
             of
             hands
             for
             confirming
             the
             baptized
             in
             infancy
             than
             the
             Doctrine
             of
             laying
             on
             of
             hands
             put
             after
             the
             Doctrine
             of
             baptisms
             presupposeth
             infant-baptism
             .
             But
             the
             Antecedent
             is
             true
             ,
          
           Ergo
           ,
           
             the
             Consequent
             .
             The
             Antecedent
             is
             proved
             by
             parts
             ,
          
           1.
           
           
             It
             cannot
             be
             understood
             of
             laying
             on
             of
             hands
             for
             healing
             or
             miraculous
             gifts
             of
             the
             Spirit
             .
             For
             then
             the
             knowledg
             of
             the
             extraordinary
             gifts
             of
             the
             Spirit
             should
             be
             put
             among
             the
             Principles
             of
             Christian
             knowledg
             ,
             which
             is
             absurd
             .
          
        
         
           To
           which
           I
           answered
           in
           my
           
             Exercit.
             pag.
          
           22.
           that
           it
           is
           no
           absurdity
           to
           put
           that
           among
           the
           Principles
           of
           Christian
           knowledg
           ,
           those
           gifts
           being
           though
           by
           extraordinary
           power
           ,
           yet
           frequent
           in
           those
           days
           ,
           and
           necessary
           to
           be
           known
           to
           confirm
           young
           Christians
           ,
           that
           Jesus
           is
           the
           Christ
           ,
           because
           the
           Spirit
           thus
           given
           was
           the
           great
           witness
           concerning
           Christ
           ,
           that
           he
           was
           the
           Son
           of
           God
           ,
           and
           shewed
           that
           he
           was
           gone
           up
           to
           the
           Father
           ,
           else
           the
           Spirit
           had
           not
           descended
           ,
           it
           was
           it
           by
           which
           the
           world
           was
           rebuked
           ,
           and
           the
           Saints
           established
           .
        
         
           To
           this
           sayth
           Dr.
           
             Homes
             ,
             that
             I
             by
             and
             by
             as
             good
             as
             confess
          
           
           
             it
             a
             eogent
             reason
             ,
             because
             I
             go
             about
             to
             prove
             that
             imposition
             of
             hands
             here
             mentioned
             is
             for
             Ordination
             ,
             because
             it
             was
             still
             in
             use
             ,
             and
             to
             continue
             to
             be
             used
             .
          
        
         
           Answ.
           The
           Doctor
           misallegeth
           my
           words
           :
           for
           I
           do
           not
           say
           positively
           as
           he
           cites
           them
           ,
           but
           comparatively
           thus
           ;
           for
           it
           is
           more
           likely
           that
           imposition
           of
           hands
           for
           Ordination
           ,
           which
           was
           still
           in
           use
           ,
           and
           to
           continue
           to
           be
           used
           ,
           should
           be
           there
           meant
           ,
           than
           laying
           on
           of
           hands
           for
           confirmation
           after
           baptism
           of
           infants
           ,
           which
           hath
           no
           Rule
           nor
           Example
           in
           Scripture
           .
        
         
           2.
           
           Saith
           Dr.
           
             Homes
             ,
             Those
             gifts
             usual
             onely
             in
             that
             little
             time
             of
             the
             Apostles
             were
             not
             to
             be
             joyned
             with
             ,
             and
             put
             among
             the
             first
             Principles
             of
             Christian
             Religion
             to
             be
             taught
             young
             ones
             to
             fit
             them
             for
             baptism
             ,
             or
             to
             give
             an
             account
             of
             their
             faith
             after
             baptism
             .
          
        
         
           Answ.
           Those
           Principles
           Heb.
           6.
           1
           ,
           2.
           are
           not
           sayd
           to
           be
           taught
           to
           little
           ones
           in
           age
           ,
           but
           in
           knowledg
           of
           Christian
           Religion
           ,
           nor
           are
           they
           sayd
           to
           be
           taught
           to
           fit
           them
           for
           baptism
           ,
           or
           to
           give
           account
           of
           their
           faith
           after
           baptism
           :
           they
           may
           be
           principles
           and
           a
           foundation
           ,
           though
           they
           were
           taught
           them
           after
           baptism
           ,
           and
           to
           establish
           themselves
           rather
           than
           to
           give
           account
           to
           others
           .
           Now
           for
           what
           reason
           the
           knowledg
           of
           these
           might
           be
           a
           part
           of
           the
           beginnings
           of
           the
           Doctrine
           of
           Christ
           to
           young
           Christians
           is
           given
           above
           .
           And
           there
           is
           in
           the
           Text
           that
           which
           may
           induce
           us
           to
           conceive
           the
           giving
           the
           spirit
           by
           laying
           on
           of
           hands
           meant
           ,
           because
           v.
           4.
           they
           that
           were
           enlightned
           ,
           which
           many
           even
           of
           the
           Ancients
           understood
           of
           baptism
           ,
           commonly
           called
           by
           the
           Greeks
           [
           inlightning
           ]
           are
           sayd
           ,
           
             to
             have
             tasted
             of
             the
             heavenly
             gift
             and
             to
             be
             partakers
             of
             the
             Holy
             Ghost
             ,
          
           which
           seems
           to
           be
           meant
           in
           respect
           of
           these
           gifts
           ,
           and
           
             Paul
             Acts
          
           19.
           2.
           propounded
           this
           as
           a
           Catechism
           question
           to
           certain
           Disciples
           at
           
             Ephesus
             ,
             Have
             ye
             received
             the
             Holy
             Ghost
             since
             ye
             believed
             ?
          
           But
           I
           rested
           not
           on
           it
           ,
           because
           the
           other
           of
           laying
           on
           of
           hands
           for
           Ordination
           seemed
           to
           me
           more
           likely
           then
           .
        
         
           2.
           
           Sayth
           Mr.
           
             Brinsley
             ,
             It
             s
             not
             likely
             to
             be
             meant
             of
             laying
             on
             of
             hands
             for
             Ordination
             ,
          
           1.
           
           
             Because
             that
             's
             not
             fit
             to
             be
             taught
             younglings
             ,
             children
             ,
             novices
             ,
             as
             milk
             ,
             Heb.
          
           5.
           12.
           
           
             If
             this
             be
             milk
          
           ,
           viz.
           
             the
             Doctrine
             of
             Church-discipline
             ,
             Church-officers
             ,
             Church-goverment
             ,
             &c.
             what
             shall
             we
             call
             o●
             count
             strong
             meat
             ?
          
        
         
         
           To
           this
           was
           answered
           ,
           that
           however
           all
           the
           Doctrine
           about
           Church-discipline
           might
           be
           unfit
           to
           be
           taught
           novices
           ,
           yet
           laying
           on
           hands
           for
           Ordination
           being
           an
           outward
           ri●e
           of
           continued
           use
           ,
           it
           might
           be
           needfull
           to
           be
           taught
           younglings
           in
           Christian
           profession
           .
        
         
           To
           this
           Dr.
           Homes
           replies
           ,
           
             that
             no
             ingenuous
             man
             we●ghing
             and
             pondering
             things
             will
             think
             that
             little
             children
             should
             be
             taught
             ,
             as
             one
             of
             the
             first
             elements
             of
             Christian
             faith
             the
             imposition
             of
             hands
             to
             ordain
             Ministers
             .
          
        
         
           To
           which
           I
           say
           ,
           many
           even
           of
           later
           Writers
           ,
           whom
           me
           thinks
           the
           Doctor
           should
           not
           deny
           to
           be
           ingenuous
           men
           do
           refer
           the
           laying
           on
           of
           hands
           ,
           Heb.
           6.
           2.
           to
           Ordination
           ,
           Dicson
           on
           Heb.
           6.
           2.
           
           
             Ames
             Bell.
             Ener
             .
             tom
          
           .
           3.
           lib.
           3.
           cap.
           1.
           th
           .
           8.
           
           
             Cartwright
             Answ.
          
           to
           
             Rh.
             Annot.
             in
             locum
             .
             Thomas
             Hooker
             Survey
             part
             .
          
           1.
           cap.
           1.
           pag.
           7.
           
           
             Noyes
             the
             Temple
             measured
             ,
             pag.
          
           70.
           
           
             Hudson
             Essence
             and
             Unity
             of
             the
             Church
             ,
             pag.
          
           9.
           and
           
             Vindic.
             pag.
          
           22.
           
           
             Dr.
             Hammond
          
           of
           the
           
             Keys
             cap.
          
           4.
           sect
           .
           28.
           
           
             Chamier
             tom
          
           .
           4.
           
           
             Panstr
             .
             Cath.
             lib.
          
           4
           ,
           cap.
           10.
           sect
           .
           38.
           recites
           the
           opinions
           of
           Papists
           ,
           as
           differing
           ,
           some
           referring
           to
           Confirmation
           ,
           some
           to
           Ordination
           ,
           some
           to
           giving
           the
           Holy
           Ghost
           .
           The
           
             New
             Annot.
             Diodati
          
           ,
           speak
           as
           uncertain
           ,
           to
           which
           to
           refer
           it
           ,
           Grotius
           refers
           it
           to
           all
           rites
           besides
           baptism
           ▪
           and
           the
           Lords
           Supper
           ,
           in
           Confirmation
           ,
           Ordination
           ,
           curing
           the
           sick
           ,
           reconciling
           penitents
           ,
           blessing
           the
           married
           :
           and
           therefore
           whether
           little
           children
           were
           taught
           the
           Doctrine
           thereof
           or
           no
           ,
           many
           ingenuous
           men
           conceive
           it
           meant
           ,
           Heb.
           6.
           2.
           2.
           
           Though
           it
           might
           be
           conceived
           unfit
           for
           little
           children
           in
           age
           to
           be
           taught
           ,
           yet
           it
           may
           nevertheless
           be
           fit
           to
           be
           taught
           younglings
           in
           Christianity
           meant
           ,
           Heb.
           5.
           12.
           
           It
           seems
           to
           me
           to
           be
           as
           fit
           to
           be
           taught
           little
           children
           as
           the
           Doctrine
           of
           Confirmation
           ,
           and
           may
           be
           as
           easily
           learned
           by
           them
           as
           the
           points
           about
           the
           Resurrection
           of
           the
           Dead
           ,
           and
           eternal
           Judgment
           .
        
         
           2.
           
           Sayth
           Mr.
           
             Brinsley
             ,
             The
             very
             putting
             these
             two
             together
          
           [
           
             baptisms
             and
             laying
             on
             of
             hands
          
           ]
           
             seems
             in
          
           Calvins
           
             judgment
             to
             import
             some
             relation
             that
             the
             one
             should
             have
             to
             the
             other
             ,
             as
             in
             the
             other
             Principles
             which
             are
             by
             pairs
             .
          
        
         
           To
           this
           I
           answered
           ,
           that
           baptism
           and
           imposition
           of
           hands
           might
           be
           fitly
           coupled
           ,
           being
           both
           Ordinances
           for
           initiation
           ,
           the
           one
           into
           the
           profession
           of
           Christianity
           ,
           the
           other
           into
           sacred
           function
           .
        
         
         
           To
           this
           Dr.
           Homes
           replies
           ,
           
             that
             imposition
             of
             hands
             initi●te●
             but
             few
             ,
             and
             that
             long
             after
             they
             are
             Church
             members
             ,
             and
             that
             Marriage
             might
             better
             be
             coupled
             with
             baptism
             or
             imposition
             of
             hands
             and
             the
             Lords
             Supper
             .
          
        
         
           Answ.
           If
           all
           this
           were
           granted
           ,
           yet
           the
           answer
           stands
           good
           ,
           that
           the
           joyning
           proves
           not
           Mr.
           Brinsleys
           sense
           necessary
           ,
           which
           is
           enough
           for
           my
           purpose
           to
           shew
           the
           insufficiency
           of
           his
           Argument
           .
        
         
           But
           Dr.
           Homes
           thinks
           to
           blow
           away
           all
           by
           avouching
           his
           and
           Mr.
           Brinsleys
           interpretation
           ,
           which
           he
           cals
           
             a
             naked
             and
             honest
             explication
             of
             the
             Text.
          
           And
           that
           is
           ,
           
             that
             the
             Doctrine
             of
             baptisms
             is
             the
             Doctrine
             which
             the
             catechized
             of
             the
             heathens
             recited
             afore
             their
             baptism
             ,
             and
             the
             Doctrine
             of
             laying
             on
             of
             hands
             was
             the
             Doctrine
             which
             infants
             of
             believers
             before
             baptized
             in
             their
             infancy
             ,
             after
             they
             were
             past
             childhood
             ,
             rehearsed
             before
             the
             Church
             ,
             upon
             which
             they
             were
             received
             into
             the
             Church
             by
             imposition
             of
             hands
             .
          
        
         
           Answ
           :
           He
           may
           well
           call
           it
           
             a
             naked
             interpretation
          
           ,
           because
           it
           is
           brought
           into
           the
           world
           without
           proof
           ,
           there
           being
           nothing
           in
           the
           Text
           for
           it
           ,
           and
           all
           the
           shew
           of
           proof
           is
           onely
           the
           opinion
           of
           some
           late
           writers
           mistaken
           about
           the
           practise
           of
           antiquity
           .
           Yea
           me
           thinks
           if
           the
           Doctor
           with
           his
           brethren
           of
           the
           congregational
           way
           ,
           as
           it
           is
           called
           ,
           did
           believe
           this
           interpretation
           to
           be
           genuine
           ,
           they
           should
           admit
           their
           infant-sprinkled
           members
           by
           laying
           on
           of
           hands
           ,
           which
           yet
           I
           hear
           not
           that
           they
           do
           .
           But
           against
           this
           interpretation
           are
           these
           reasons
           .
           1.
           
           In
           it
           is
           supposed
           that
           
             the
             Doctrine
             of
             baptisms
             ,
             and
             laying
             on
             of
             hands
          
           is
           not
           the
           Doctrine
           concerning
           those
           rites
           ,
           but
           the
           Doctrine
           recited
           when
           those
           rites
           were
           used
           .
           But
           the
           Doctrine
           then
           recited
           being
           the
           Doctrine
           of
           
             the
             resurrection
             of
             the
             dead
             and
             eternal
             judgment
             ,
          
           and
           the
           profession
           of
           
             repentance
             from
             dead
             works
             and
             faith
             towards
             God
             ,
          
           if
           the
           
             Doctrine
             of
             baptisms
             and
             the
             laying
             on
             of
             hands
          
           be
           the
           Doctrine
           recited
           by
           the
           baptized
           ,
           and
           confirmed
           at
           the
           use
           of
           those
           rites
           ,
           it
           will
           be
           the
           same
           with
           the
           resurrection
           of
           the
           dead
           and
           eternal
           judgment
           ,
           repentance
           from
           dead
           works
           and
           faith
           towards
           God
           ,
           and
           so
           those
           several
           principles
           will
           be
           confounded
           .
           2.
           
           The
           Doctrine
           of
           baptisms
           was
           that
           which
           in
           those
           to
           whom
           the
           Apostles
           wrote
           was
           layd
           before
           ,
           which
           is
           intimated
           in
           the
           words
           
           v.
           1.
           
             not
             laying
             again
          
           .
           But
           they
           were
           Hebrews
           ,
           therefore
           not
           ,
           as
           the
           Doctor
           ,
           Heathens
           that
           recited
           it
           at
           baptism
           .
           3.
           
           There
           's
           no
           distinction
           in
           the
           Text
           as
           if
           some
           recited
           the
           Doctrine
           at
           baptism
           ,
           and
           others
           who
           had
           been
           baptized
           in
           infancy
           recited
           it
           at
           laying
           on
           of
           hands
           ,
           but
           the
           same
           persons
           had
           the
           Doctrine
           of
           both
           layd
           in
           them
           .
           4.
           
           There
           's
           not
           a
           word
           of
           reciting
           the
           Doctrine
           at
           the
           several
           rites
           by
           the
           taught
           ,
           but
           the
           laying
           of
           the
           foundation
           of
           the
           Doctrine
           of
           those
           rites
           by
           the
           Teachers
           .
           5.
           
           
             The
             Doctrine
             of
             baptisms
          
           whether
           by
           them
           be
           meant
           those
           of
           John
           and
           Christ
           ,
           or
           other
           ,
           and
           of
           laying
           on
           of
           hands
           is
           more
           likely
           and
           more
           generally
           conceived
           to
           be
           concerning
           the
           use
           of
           baptism
           and
           laying
           on
           of
           hands
           .
           But
           the
           Doctrine
           of
           the
           use
           of
           these
           was
           not
           recited
           by
           either
           sort
           of
           catechized
           persons
           ,
           though
           both
           sorts
           were
           taught
           both
           doctrines
           .
           6.
           
           The
           placing
           the
           words
           [
           
             the
             Doctrine
             of
             baptisms
             and
             laying
             on
             of
             hands
          
           ]
           in
           the
           middle
           between
           
             faith
             and
             resurrection
             of
             the
             dead
             ,
          
           is
           against
           the
           Doctors
           sense
           ,
           sith
           
             the
             Doctrine
             of
             baptisms
          
           ,
           being
           joyned
           by
           apposition
           to
           
             faith
             and
             repentance
          
           ,
           the
           sense
           must
           be
           ,
           that
           
             repentance
             and
             faith
          
           were
           the
           Doctrine
           recited
           at
           baptism
           ,
           not
           
             the
             resurection
             of
             the
             dead
          
           ,
           which
           comes
           after
           ,
           if
           the
           Doctors
           sense
           were
           right
           .
           7.
           
           This
           order
           leads
           us
           to
           conceive
           ,
           that
           the
           writer
           of
           that
           Epistle
           did
           orderly
           place
           the
           elements
           of
           Christianity
           in
           which
           Christians
           were
           instructed
           ,
           to
           wit
           ,
           repentance
           and
           faith
           before
           baptism
           ,
           then
           the
           baptism
           of
           water
           ,
           and
           the
           laying
           on
           of
           hands
           for
           the
           obtaining
           the
           Spirit
           by
           prayer
           after
           baptism
           ,
           and
           then
           the
           declaration
           of
           what
           they
           were
           to
           expect
           ,
           the
           resurrection
           of
           the
           dead
           ,
           and
           eternal
           judgement
           ,
           wherein
           sentence
           should
           pass
           on
           them
           concerning
           their
           everlasting
           state
           .
           8.
           
           The
           terms
           [
           
             of
             repentance
             ,
             of
             faith
             ,
             of
             the
             doctrine
             ,
             of
             the
             resurrection
             ,
             of
             judgement
          
           ]
           are
           all
           governed
           of
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             foundation
          
           ]
           as
           if
           they
           were
           possessed
           of
           it
           (
           as
           the
           Grammarians
           speak
           )
           the
           word
           [
           Doctrine
           ]
           is
           not
           joyned
           by
           apposition
           to
           [
           faith
           ]
           as
           if
           the
           sense
           were
           [
           which
           is
           the
           Doctrine
           of
           baptisms
           ]
           which
           must
           be
           the
           sense
           if
           the
           Doctors
           interpretation
           be
           right
           .
           9.
           
           Those
           interpreters
           which
           are
           brought
           as
           giving
           us
           that
           sense
           which
           Dr.
           Homes
           and
           Mr.
           Brinsley
           all●ge
           are
           but
           late
           writers
           ,
           and
           such
           as
           speak
           onely
           by
           ghess
           without
           proving
           the
           antiquity
           of
           the
           use
           they
           mention
           out
           of
           ancient
           writers
           ,
           or
           alleging
           any
           ancient
           writer
           expounding
           the
           Text
           Heb.
           6.
           2.
           
           ●s
           referring
           to
           that
           use
           ,
           Dr.
           
           Homes
           recites
           p.
           59
           ,
           60.
           the
           words
           of
           
             Pareus
             ,
             Calvin
             ,
             Bullinger
             ,
             Marlorat
             ,
             Hofman
             ,
             Theophylact
             ,
          
           Mr.
           Cotton
           ,
           of
           all
           which
           there
           is
           none
           afore
           the
           16.
           
           Century
           but
           Theophylact
           placed
           by
           Dr.
           Usher
           at
           the
           year
           10
           70.
           and
           his
           words
           with
           the
           words
           of
           Hofman
           ,
           and
           Marlorat
           do
           not
           at
           all
           speak
           of
           the
           use
           of
           laying
           hands
           on
           children
           of
           believers
           baptized
           in
           infancy
           ,
           and
           Bullingers
           words
           apply
           the
           laying
           on
           of
           hands
           to
           the
           ordination
           of
           Pastors
           .
           So
           heedlesly
           did
           Dr.
           Homes
           write
           his
           Anima●versions
           that
           his
           own
           authors
           he
           allegeth
           are
           not
           for
           him
           ,
           or
           else
           against
           him
           .
           And
           for
           Mr.
           Cotton
           he
           sayth
           onely
           ,
           
             There
             be
             that
             conceive
             and
             that
             not
             improbable
             there
             was
             such
             an
             use
             ,
             and
             that
             some
             judicious
             Divines
             have
             conceived
             that
             use
             to
             be
             the
             reason
             of
             reckoning
             the
             laying
             on
             of
             hands
             among
             the
             Principles
             ,
             Heb.
          
           6.
           2.
           
             and
             he
             brings
             it
             to
             prove
             that
             then
             Elders
             were
             not
             without
             laying
             on
             of
             hands
             ,
             for
             all
             Church-members
             had
             hands
             layd
             on
             them
             ,
             and
             so
             might
             more
             freely
             lay
             hands
             on
             others
             :
          
           which
           speech
           if
           true
           ,
           and
           the
           inference
           be
           good
           ,
           then
           women
           who
           were
           Church-members
           had
           hands
           layd
           on
           them
           ,
           and
           might
           more
           freely
           lay
           hands
           on
           others
           .
           But
           the
           
             New
             England
             Elders
          
           ,
           of
           whom
           I
           think
           Mr.
           Cotton
           was
           one
           ,
           if
           not
           the
           very
           Penner
           of
           those
           answers
           ,
           in
           the
           
             Answer
             to
             the
          
           32.
           
           
             Question
             pag.
          
           69.
           say
           ,
           
             If
             it
             were
             not
             so
             ,
             then
             one
             of
             these
             would
             follow
             ,
             either
             that
             the
             Officers
             must
             minister
             without
             any
             Ordination
             at
             all
             ,
             which
             is
             against
          
           1
           Tim.
           4.
           16.
           
           Heb.
           6.
           2.
           
           So
           that
           there
           it
           is
           referred
           to
           the
           same
           laying
           on
           of
           hands
           which
           is
           mentioned
           1
           Tim.
           4.
           14.
           which
           is
           indeed
           a
           very
           common
           exposition
           of
           interpreters
           .
           It
           is
           true
           Calvin
           and
           Pareus
           refer
           it
           to
           the
           use
           Mr.
           Brinsley
           mentions
           :
           yet
           
             Chamier
             tom
          
           .
           4.
           
           
             Panstr
             .
             Cath.
             lib.
          
           4.
           cap.
           10.
           sect
           .
           39.
           allegeth
           with
           
             Salmeron
             ,
             Justinian
             ,
             Calvin
             ,
             Beza
             ,
             Aretius
             ,
             Piscator
             ,
          
           concerning
           the
           initial
           laying
           on
           of
           hands
           upon
           the
           catechized
           to
           prepare
           them
           to
           receive
           baptism
           ,
           (
           for
           which
           use
           Dr.
           Hammond
           in
           his
           
             letter
             of
             resolut
             .
             pag.
          
           195.
           brings
           some
           places
           of
           the
           ancients
           )
           and
           Calvin
           in
           his
           
             institutions
             l.
          
           4.
           cap.
           19.
           sect
           .
           4.
           disallows
           Hieroms
           
             judgment
             ,
             conceiving
             that
             the
             laying
             on
             of
             hands
             for
             confirmation
             was
             an
             Apostolical
             Ordinance
             .
             Beza
          
           saith
           ,
           
             that
             the
             Doctrine
             Heb.
          
           6.
           1
           ,
           2.
           
             was
             delivered
             when
             they
             met
             either
             to
             baptize
             ,
             or
             lay
             on
             hands
             on
             infants
             or
             adult
             persons
          
           ;
           so
           that
           he
           speaks
           as
           one
           not
           fully
           resolved
           .
           And
           indeed
           interpreters
           ,
           as
           is
           shewed
           above
           ,
           are
           not
           agreed
           whether
           to
           refer
           it
           to
           laying
           on
           
           hands
           on
           the
           baptized
           or
           the
           ordained
           ,
           yet
           very
           few
           of
           the
           Protestants
           refer
           it
           to
           the
           laying
           on
           of
           hands
           for
           confirmation
           of
           them
           that
           were
           baptized
           in
           infancy
           ,
           and
           the
           25.
           
           Article
           of
           the
           Church
           of
           England
           makes
           
             Confirmation
             one
             of
             those
             things
             which
             have
             grown
             of
             the
             corrupt
             following
             of
             the
             Apostles
             .
          
        
         
           I
           sayd
           in
           my
           
             Exercit.
             sect
          
           .
           14.
           that
           if
           
             Hierom.
             tom
          
           .
           2
           ▪
           in
           his
           
             Dialogue
             against
             the
             Luciferians
          
           do
           assert
           that
           use
           of
           imposition
           of
           hands
           from
           Scripture
           ,
           yet
           he
           allegeth
           not
           Heb.
           6.
           2.
           for
           it
           ,
           but
           the
           Examples
           of
           giving
           the
           Holy
           Ghost
           by
           laying
           on
           of
           hands
           in
           the
           Acts
           of
           the
           Apostles
           .
        
         
           To
           this
           Dr.
           Homes
           replies
           ,
           1.
           
           
             That
             however
             the
             antiquity
             holds
             good
             ,
             that
             imposition
             of
             hands
             was
             used
             to
             be
             after
             applied
             to
             them
             that
             have
             been
             baptized
             .
          
        
         
           To
           which
           I
           say
           ,
           This
           being
           granted
           ,
           yet
           as
           I
           shew
           there
           and
           here
           the
           use
           of
           baptizing
           infants
           is
           not
           proved
           thereby
           ,
           nor
           doth
           Hierom
           confirm
           Mr.
           Brinsleys
           Exposition
           .
        
         
           2.
           
           Sayth
           Dr.
           
             Homes
             ,
             In
             that
             place
             he
             quotes
             other
             places
             than
             the
          
           Acts
           
             of
             the
          
           Apostles
           ,
           
             and
             speaks
             to
             our
             purpose
             thus
             ,
          
           and
           then
           reciting
           some
           words
           of
           Hierom
           ,
           adds
           ,
           so
           
             Hieronymus
             .
             Wherefore
             he
             supposeth
             imposition
             of
             hands
             may
             be
             on
             them
             that
             had
             the
             Spirit
             in
             baptism
             before
             :
          
           which
           is
           not
           denied
           by
           me
           ,
           nor
           do
           I
           see
           what
           that
           is
           to
           Dr.
           Homes
           his
           purpose
           to
           prove
           
             that
             the
             laying
             on
             of
             hands
             Heb.
          
           6.
           2.
           
             is
             meant
             of
             believers
             infants
             before
             baptized
             ,
             and
             then
             upon
             their
             own
             profession
             received
             into
             the
             Church
             by
             imposition
             of
             hands
             .
          
           Yet
           
             Chamier
             .
             tom
          
           .
           4.
           
           
             Panstr
             .
             Cath.
             lib.
          
           4.
           cap.
           11.
           sect
           .
           41.
           allegeth
           Hierom
           ,
           as
           referring
           the
           imposition
           of
           hands
           to
           the
           time
           of
           baptism
           ,
           not
           some
           years
           after
           .
        
         
           I
           sayd
           in
           my
           
             Exercit.
             pag.
          
           23.
           but
           if
           it
           were
           supposed
           ,
           that
           this
           imposition
           of
           hands
           meant
           Heb.
           6.
           2.
           were
           on
           the
           baptized
           ;
           yet
           this
           proves
           not
           the
           baptism
           of
           infants
           in
           the
           Apostles
           days
           ,
           unless
           it
           could
           be
           proved
           ,
           that
           it
           was
           used
           after
           the
           baptism
           of
           infants
           onely
           for
           a
           confirmation
           either
           of
           the
           baptism
           or
           the
           baptized
           .
           On
           the
           contrary
           ,
           it
           is
           apparent
           out
           of
           
             Tertullian
             de
             corona
             militis
             ,
             cap.
          
           3.
           that
           in
           the
           primitive
           times
           the
           baptized
           did
           make
           his
           confession
           
             sub
             man●●
             antisti●is
             ,
             the
             Minister
             laying
             hands
             on
             him
             .
          
        
         
           To
           this
           Dr.
           Homes
           says
           ,
           1.
           
           
             That
             the
             learned
             men
             before
             quoted
             gave
             us
             the
             sum
             of
             Antiquity
             .
          
           But
           how
           little
           to
           the
           purpose
           
           their
           words
           are
           ,
           or
           how
           destitute
           of
           proof
           is
           shewed
           above
           .
           2.
           
           
             He
             cites
             in
             the
             Margin
             Tertul.
             de
             bapt
             .
             Cyprian
             .
             Ep.
          
           3.
           
           &
           70.
           
           
             August
             .
             Tract
          
           .
           6.
           on
           
             Johns
             Epist.
          
           But
           none
           of
           the
           passages
           he
           cites
           prove
           the
           use
           of
           laying
           on
           hands
           after
           the
           baptism
           of
           infants
           ,
           which
           is
           many
           years
           after
           baptism
           ,
           but
           of
           laying
           hands
           presently
           after
           baptism
           .
           3.
           
           
             He
             excepts
             against
             my
             allegation
             out
             of
          
           Tertullian
           ,
           
             that
             he
             there
             disputes
             for
             receiving
             unwritten
             traditions
             ,
             that
             he
             alludes
             to
             no
             Scripture
             authority
             ,
             or
             to
             any
             approved
             Antiquity
             :
          
           Which
           doth
           no
           whit
           infringe
           my
           allegation
           :
           For
           notwithstanding
           these
           things
           his
           testimony
           is
           valid
           for
           the
           practice
           of
           what
           was
           done
           at
           baptism
           in
           his
           time
           ,
           of
           which
           no
           doubt
           he
           was
           often
           a
           spectator
           .
        
         
           4.
           
           Saith
           he
           ,
           [
           
             Sub
             manu
          
           ]
           
             is
             a
             Phrase
             that
             hath
             so
             many
             senses
             as
             it
             is
             no
             ways
             certain
             ,
             that
             here
          
           [
           
             Sub
             mann
          
           ]
           [
           
             under
             the
             hand
          
           ]
           
             signifies
             imposition
             of
             hands
             .
             Haply
             it
             may
             rather
             signifie
             the
             Ministers
             lifting
             up
             of
             his
             hand
             in
             prayer
             :
             as
          
           Pacianus
           
             hath
             it
             ,
             We
             obtain
             ,
             sayth
             he
             ,
             in
             Prayer
             pardon
             ,
             and
             the
             Holy
             Spirit
             in
             baptism
             by
             the
             mouth
             and
             hand
             of
             the
             Antistes
             .
          
        
         
           Answ.
           The
           most
           likely
           sense
           is
           ,
           
             the
             Bishop
             laying
             on
             his
             hand
             ,
          
           as
           being
           nearest
           the
           use
           of
           the
           phrase
           .
           Dr.
           Homes
           his
           sense
           is
           not
           likely
           ,
           1.
           
           Because
           that
           which
           is
           sayd
           was
           done
           
             under
             the
             hand
             of
             the
             Bishop
             ,
          
           to
           wit
           ,
           the
           protestation
           of
           the
           baptized
           ,
           intimates
           that
           the
           Bishop
           did
           not
           then
           lift
           up
           his
           hand
           in
           prayer
           ,
           but
           hold
           his
           hand
           on
           the
           head
           of
           the
           Protestant
           .
           Nor
           is
           it
           likely
           he
           would
           then
           be
           praying
           when
           he
           should
           attend
           to
           his
           confession
           .
           2.
           
           Dr.
           Homes
           shews
           not
           the
           phrase
           to
           be
           used
           elsewhere
           in
           his
           sense
           .
           For
           that
           which
           he
           cites
           out
           of
           Pacianus
           is
           a
           different
           expression
           ,
           
             by
             the
             hand
          
           ,
           is
           not
           all
           one
           with
           
             under
             the
             hand
          
           .
           And
           yet
           
             Chamier
             .
             Panstr
             .
             Cath.
             tom
             .
          
           4.
           lib.
           4.
           cap.
           11.
           sect
           .
           28.
           refers
           
             that
             obtaining
             by
             the
             hand
             to
             the
             imposition
             of
             hands
             at
             baptism
             .
          
        
         
           I
           added
           further
           .
           And
           to
           save
           labour
           in
           reciting
           testimonies
           Chamier
           may
           be
           seen
           ,
           who
           in
           his
           
             Panstr
             .
             Cath.
             tom
          
           .
           4.
           lib.
           4.
           cap.
           11.
           sect
           .
           14.
           &c.
           at
           large
           proves
           out
           of
           the
           Ancients
           ,
           that
           the
           imposition
           of
           hands
           ,
           which
           was
           after
           made
           a
           distinct
           Sacrament
           called
           Cofirmation
           ,
           was
           either
           
             a
             part
             or
             Appendix
             of
             baptism
             ,
          
           and
           cites
           many
           passages
           to
           shew
           ,
           that
           it
           was
           when
           the
           baptized
           was
           to
           confess
           the
           fai●h
           ,
           and
           renounce
           Satan
           .
        
         
           Against
           th●s
           Dr.
           Homes
           excepts
           ,
           that
           Chamier
           
             quotes
             but
             few
          
           ,
           
           
             and
             those
             not
             of
             credit
          
           .
           But
           though
           the
           Books
           some
           of
           them
           be
           not
           the
           Authors
           works
           whose
           names
           they
           bear
           ,
           yet
           many
           of
           them
           are
           of
           credit
           ,
           yea
           all
           for
           what
           they
           are
           brought
           ,
           and
           for
           the
           purpose
           for
           which
           they
           are
           alleged
           however
           Dr.
           
             Homes
             scorn
             or
             score
             with
             his
             nails
             those
             Fathers
             ▪
          
           if
           I
           may
           use
           his
           own
           words
           of
           my
           doing
           which
           is
           more
           justly
           to
           be
           charged
           on
           himself
           .
           Dr.
           
             Homes
             grants
             there
             imposition
             of
             hands
             presupposeth
             baptism
             ,
             precedent
             ,
             though
             in
             men
             of
             ripe
             years
             ,
          
           but
           he
           should
           have
           added
           at
           the
           same
           solemnity
           joyned
           with
           it
           .
           The
           other
           testimonies
           are
           sufficient
           to
           shew
           the
           practice
           in
           the
           Age
           in
           which
           the
           Writers
           of
           them
           lived
           .
           But
           for
           Dr.
           Homes
           to
           say
           ,
           that
           Chamier
           
             doth
             not
             assert
             as
             from
             himself
             or
             from
             antiquity
             ,
             that
             imposition
             of
             hands
             was
             to
             be
             conjoyned
             with
             baptism
             ,
          
           when
           he
           doth
           at
           large
           undertake
           to
           prove
           ,
           
             it
             was
             a
             part
             or
             appendix
             of
             baptism
             ,
          
           is
           too
           much
           boldness
           in
           the
           Doctor
           ,
           much
           more
           to
           say
           ,
           
             But
             rather
             tels
             us
             the
             contrary
             ,
             partly
             from
             himself
             ,
             partly
             from
             the
             Authors
             he
             quotes
             ,
             as
             that
             men
             were
             reconciled
             in
             pen●nce
             by
             imposition
             of
             hand●
             ,
             Sect.
          
           53.
           which
           is
           nothing
           to
           the
           business
           .
           For
           though
           imposition
           of
           hands
           in
           reconciliation
           might
           be
           unconjoyned
           to
           baptism
           ,
           yet
           what
           Chamier
           says
           stands
           good
           ,
           
             that
             imposition
             of
             hands
             for
             Confirmation
             was
             a
             part
             or
             appendix
             of
             baptism
             .
          
           And
           what
           the
           Doctor
           adds
           ,
           Sect.
           54.
           
             that
             though
             Confirmation
             belongs
             to
             the
             solemnities
             of
             baptism
             ,
             yet
             after
             a
             while
             after
             baptism
             ,
          
           is
           a
           plain
           confession
           of
           what
           I
           allege
           as
           averred
           by
           Chamier
           ,
           that
           that
           imposition
           of
           hands
           which
           after
           was
           made
           a
           distinct
           Sacrament
           long
           after
           baptism
           ,
           did
           formerly
           belong
           to
           the
           solemnity
           of
           baptism
           :
           which
           shews
           how
           little
           regard
           the
           Doctor
           had
           to
           his
           own
           allegations
           .
           But
           it
           is
           not
           Chamier
           alone
           who
           avers
           that
           anciently
           baptism
           and
           laying
           on
           of
           hands
           were
           together
           ;
           Salmasius
           also
           a
           man
           of
           very
           accurate
           study
           in
           Antiquity
           in
           his
           
             Apparatus
             ad
             librum
             de
             Primatu
             Papae
             ,
             pag.
          
           84.
           speaks
           thus
           ,
           
             Discat
             igitur
             in
             Aegypto
             &
             in
             Graecia
             &
             in
             toto
             Oriente
             confirmationem
             quae
             separata
             est
             à
             baptismo
             non
             fuisse
             notam
             .
             Unus
             idemque
             Presbyter
             in
             omnibus
             Orientis
             Ecclesiis
             simul
             &
             semel
             in
             baptismo
             conferendo
             etiam
             Chrismationem
             cum
             manuum
             imposition●
             ac
             signaculo
             Dominico
             dabat
             egressis
             è
             piscin●
             sive
             baptisterio
             :
          
           which
           he
           proves
           there
           ▪
           out
           of
           
             Severus
             Alexand●
             .
             Cyr●llus
             Hierosolymitanus
          
           ,
           and
           refers
           to
           more
           testimonies
           in
           his
           Treatise
           
             De
             Chrismate
          
           .
           And
           he
           says
           ,
           p.
           1●4
           .
           Primis
           
           
             temporibus
             in
             Occidente
             Chrismatio
             &
             manuum
             impositio
             sequebantur
             post
             baptismum
             ,
             posteaquam
             à
             baptismo
             separata
             est
             confirmatio
             aliquando
             in
             sola
             Chrismatione
             constitit
             ,
             pag.
          
           182.
           he
           proves
           in
           
             Tertisllians
             ,
             Cyprians
          
           ,
           and
           others
           times
           ,
           that
           
             Haetres
             erant
             baptismi
             hoc
             est
             unius
             Sacramenti
             partes
             ,
             lotio
             ,
             unctio
             ,
             &
             impositio
             manuum
             .
          
           Out
           of
           all
           which
           I
           conclude
           ,
           that
           the
           laying
           on
           of
           hands
           for
           the
           confirmation
           of
           children
           of
           believers
           baptized
           in
           infancy
           ,
           when
           they
           came
           to
           years
           ,
           and
           professed
           the
           faith
           ,
           was
           altogether
           unknown
           in
           the
           Eastern
           Churches
           anciently
           ,
           and
           in
           the
           Western
           onely
           in
           the
           declining
           times
           ,
           and
           therefore
           notwithstanding
           Calvin
           and
           Pareus
           his
           conceits
           there
           was
           no
           such
           thing
           meant
           ,
           Heb.
           6.
           2.
           as
           baptism
           of
           infants
           ,
           and
           their
           receiving
           into
           the
           Church
           ,
           many
           years
           after
           by
           laying
           on
           of
           hands
           ,
           there
           being
           no
           such
           things
           known
           in
           the
           days
           of
           that
           Writer
           ,
           nor
           some
           hundred
           of
           years
           after
           ,
           and
           therefore
           Mr.
           Brinsley
           and
           Dr.
           Homes
           Argument
           from
           thence
           for
           infant-baptism
           is
           of
           no
           weight
           .
           I
           go
           on
           .
        
      
       
         
           
             SECT
             .
             XXIV
          
           .
        
         
           
             Dr.
             Hammond
             his
             way
             of
             proving
             infant-baptism
             from
             the
             Jews
             baptizing
             Proselytes
             children
             is
             shewed
             to
             be
             vain
             .
          
        
         
           DR
           .
           
             Henry
             Hammond
          
           in
           his
           
             Letter
             of
             Resolution
             to
             six
             Queries
             ,
             in
             the
             fourth
             Quere
             ,
             Sect.
          
           23.
           speaks
           thus
           ,
           
             But
             there
             is
             no
             need
             of
             laying
             much
             weight
             on
             this
             ,
             or
             any
             the
             like
             more
             imperfect
             ways
             of
             probation
             ,
          
           (
           meaning
           the
           example
           of
           Circumcision
           ,
           Gen.
           17.
           of
           baptizing
           a
           whole
           houshold
           ,
           Acts
           16.
           33.
           
           Christs
           reception
           of
           little
           children
           ,
           Matth.
           19.
           14.
           
           Mark
           10
           16.
           )
           
             The
             whole
             fabrick
             being
             sufficiently
             supported
             ,
             and
             built
             on
             this
          
           Basis
           (
           
             the
             customary
             baptism
             among
             the
          
           Jews
           )
           
             and
             that
             discernible
             to
             be
             so
             ,
             if
             we
             consider
             it
             first
             negatively
             ,
             then
             positively
             .
             First
             negatively
             ,
             that
             Christian
             baptism
             ,
             which
             is
             an
             institution
             of
             Christs
             ,
             lightly
             changed
             from
             the
          
           Jewish
           
             custome
             of
             receiving
             of
             Proselytes
             by
             him
             appointed
             in
             his
             life-time
             ,
             and
             settled
             a
             little
             before
             his
             Ascension
             hath
             nothing
             in
             the
             patern
             ,
             whence
             it
             is
             copied
             out
             ,
             nothing
             in
             the
             copy
             it self
             ,
             as
             it
             is
             set
             down
             in
             the
             New
             Testament
             ,
          
           
           i.
           e.
           
             in
             the
             words
             of
             the
             institution
             ,
             or
             in
             his
             or
             the
             Apostles
             practice
             ,
             which
             doth
             any
             way
             exclude
             the
             Christians
             children
             from
             being
             part
             of
             that
             indefinite
             number
             ,
             that
             ought
             to
             be
             baptized
             ,
             or
             for
             whom
             baptism
             was
             instituted
             by
             Christ.
             That
             there
             is
             nothing
             exclusive
             of
             them
             in
             the
             patern
          
           (
           the
           Jewish
           
             custom
             of
             baptism
          
           )
           
             hath
             been
             sufficiently
             evidenced
             by
             the
             several
             branches
             of
             that
             already
             insisted
             on
             .
          
        
         
           Answ.
           I
           like
           the
           Doctors
           ingenuity
           in
           his
           waving
           the
           imperfect
           ways
           of
           proving
           infant
           baptism
           he
           mentions
           ,
           and
           doubt
           not
           to
           shew
           his
           own
           to
           be
           no
           better
           than
           those
           he
           relinquisheth
           .
           The
           substance
           of
           his
           proof
           is
           this
           ,
           as
           I
           conceive
           .
           The
           Jews
           
             were
             wont
             when
             they
             admitted
             Proselytes
             to
             baptize
             them
             and
             their
             children
             ,
             and
             this
             is
             discernible
             to
             be
             the
             patern
             of
             Christian
             baptism
             ,
             and
             that
             Christs
             institution
             was
             but
             a
             copy
             according
             to
             that
             patern
             ,
             and
             therefore
             infants
             to
             be
             baptized
             ,
             the
             Apostles
             and
             the
             first
             Churches
             practise
             shewing
             it
             to
             be
             so
             .
          
           Concerning
           which
           I
           say
           ,
           1.
           
           It
           seems
           baptism
           was
           a
           custome
           of
           all
           nations
           as
           well
           as
           the
           
             Jews
             .
             Grot.
             Annot.
             in
             Matth.
          
           3.
           6.
           conceives
           
             that
             for
             as
             much
             as
             strangers
             washed
             ,
             not
             circumcised
             ,
             were
             obliged
             by
             those
             Laws
             onely
             which
             God
             had
             given
             to
             all
             mankinde
             ,
             it
             is
             easie
             to
             be
             understood
             that
             baptism
             was
             among
             old
             institutions
             arising
             ,
             as
             I
             think
             ,
             after
             the
             great
             deluge
             in
             memory
             of
             the
             world
             purged
             .
             Whence
             that
             famous
             speech
             among
             the
          
           Greeks
           ,
           
             The
             sea
             washeth
             away
             all
             the
             evils
             of
             men
             .
             Surely
             we
             read
             even
             in
             the
             Epistle
             of
             of
          
           Peter
           ,
           
             that
             baptism
             is
             answerable
             to
             the
             deluge
             .
          
           And
           
             Annot.
             in
             Matth.
          
           28.
           19.
           
             yea
             with
             prosane
             nations
             it
             was
             of
             old
             used
             ,
             that
             they
             who
             would
             be
             initiated
             were
             first
             washed
             all
             over
             their
             body
             ,
             no
             doubt
             testifying
             thereby
             their
             purpose
             of
             innocency
             .
          
           2.
           
           By
           the
           passages
           cited
           by
           the
           same
           Author
           in
           Matth
           28.
           19.
           
           
             Justin
             Martyr
             ,
             Clemens
             Alexandrinus
             ,
             Tertullian
             ,
          
           and
           Augustin
           allegeth
           those
           nations
           custome
           for
           their
           practise
           ;
           nor
           do
           I
           know
           that
           ever
           Dr.
           Hammond
           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
           Jews
           initiating
           proselytes
           by
           baptisme
           ,
           but
           some
           passages
           in
           the
           Fathers
           shew
           rather
           that
           they
           took
           it
           as
           instead
           of
           Circumcision
           .
           Mr.
           
             Selden
             de
             Syned
             :
             Ebrae
             .
             Lib.
          
           1.
           
           Cap.
           3.
           pag.
           40
           ,
           41.
           mentions
           some
           who
           have
           conceived
           that
           the
           Iewish
           baptism
           in
           initiating
           Proselytes
           
           was
           in
           imitation
           of
           Christs
           example
           ,
           though
           he
           do
           not
           beleive
           it
           ;
           and
           that
           Schickardus
           conceives
           they
           added
           a
           certain
           Baptism
           to
           Circumcision
           to
           difference
           them
           from
           Samaritans
           ,
           which
           I
           allege
           to
           shew
           that
           notwithstanding
           the
           Doctors
           supposition
           ,
           that
           the
           whole
           fabrick
           of
           baptism
           is
           discernible
           to
           be
           built
           on
           that
           basis
           the
           customary
           baptism
           among
           the
           Jews
           ,
           yet
           many
           will
           conceive
           it
           needs
           more
           proof
           than
           the
           bare
           recital
           of
           passages
           out
           of
           Jewish
           writers
           .
           I
           for
           my
           part
           conceive
           that
           there
           was
           a
           custom
           of
           baptizing
           proselytes
           afore
           Christs
           incarnation
           among
           the
           later
           Jews
           ,
           but
           that
           either
           it
           should
           begin
           from
           Jacobs
           injunction
           to
           his
           houshold
           Gen.
           35
           ▪
           2.
           or
           Gods
           Command
           ,
           Exod.
           19.
           10.
           for
           the
           Israelites
           to
           wash
           their
           clothes
           afore
           the
           giving
           the
           Law
           (
           though
           the
           Jewish
           Doctors
           allege
           these
           for
           it
           )
           I
           do
           not
           conceive
           ,
           those
           places
           speaking
           of
           washing
           Jews
           by
           nature
           ,
           not
           proselytes
           ,
           whereas
           the
           Jews
           baptized
           not
           Jews
           by
           nature
           ,
           as
           
             Selden
             l.
          
           2
           cap
           4.
           
             de
             Jure
             nat
             .
             ac
             Gent.
             juxta
             discipl
             .
             Ebrae
             .
          
           Sayth
           ,
           but
           by
           profession
           ,
           nor
           do
           I
           conceive
           Mr.
           Seldens
           exposition
           in
           his
           Book
           
             de
             Syned
             ,
             l.
          
           1.
           cap.
           3.
           that
           the
           sea
           was
           some
           vessel
           or
           receptacle
           of
           waters
           wherein
           they
           washed
           their
           bodies
           before
           the
           giving
           of
           the
           Law
           Exod.
           19.
           10.
           but
           the
           read
           sea
           .
           For
           
             as
             the
             drinking
             of
             the
             rock
             ,
          
           is
           a
           relation
           of
           an
           accident
           of
           Gods
           providence
           for
           them
           ,
           signifying
           to
           them
           the
           Lords
           supper
           ,
           so
           
             their
             passing
             through
             the
             sea
          
           declares
           ,
           not
           what
           they
           were
           injoyned
           to
           do
           ,
           but
           what
           God
           did
           for
           them
           ,
           that
           
             under
             the
             cloud
             they
             passed
             through
             the
             sea
             ,
          
           to
           signify
           to
           them
           the
           same
           thing
           that
           baptism
           doth
           to
           us
           ,
           our
           safe
           passage
           to
           life
           by
           Christ
           ,
           nor
           do
           I
           think
           Dr.
           Hammonds
           exposi●ion
           sect
           .
           7.
           pag.
           181.
           right
           ,
           
             that
             they
             were
             baptized
             into
          
           Moses
           
             in
             the
             cloud
             and
             in
             the
             sea
             v.
          
           2
           
             i.
             e.
          
           were
           (
           
             by
             these
             two
             great
             solemnities
             ,
             the
             cloud
             that
             gave
             them
             light
             by
             night
             ,
             and
             a
             guard
             by
             day
             ,
             and
             the
             sea
             that
             was
             a
             wall
             to
             defend
             them
             ,
             and
             a
             devouri●g
             deep
             to
             their
             enemies
             )
             received
             and
             initiated
             into
             Gods
             Cove
             〈…〉
             der
             the
             conduct
             of
          
           Moses
           ,
           
             as
             since
             they
             are
             wont
             to
             be
             ini●●●●ed
             by
             baptism
             :
          
           For
           when
           it
           is
           said
           ,
           
             our
             Fathers
             were
             baptized
          
           ,
           it
           is
           not
           mea●t
           were
           baptized
           as
           si●ce
           Proselytes
           were
           baptized
           among
           the
           Jews
           ,
           but
           as
           Christians
           were
           baptized
           ,
           even
           as
           when
           he
           sayth
           v.
           3.
           
             and
             they
             did
             all
             eat
             the
             same
             spiritual
             meat
             ,
          
           it
           is
           meant
           they
           did
           all
           eat
           the
           same
           spiritual
           meat
           ,
           with
           us
           Christians
           ,
           that
           is
           ,
           they
           had
           Christ
           signified
           to
           them
           by
           the
           Manna
           they
           did
           eat
           ,
           as
           we
           eat
           
           Christ
           spiritually
           in
           the
           Lords
           Supper
           .
           There
           's
           no
           more
           an
           allusion
           to
           a
           custom
           of
           the
           Jews
           in
           the
           one
           then
           in
           the
           other
           ,
           bu
           a
           narration
           of
           what
           happened
           to
           them
           by
           Gods
           providence
           ,
           which
           the
           Apostle
           interprets
           as
           signs
           to
           them
           of
           the
           same
           thing
           that
           baptism
           ,
           and
           the
           Lords
           supper
           are
           to
           us
           Christians
           .
           And
           therefore
           I
           conceive
           that
           the
           Scripture
           doth
           not
           make
           the
           customary
           use
           of
           baptizing
           Proselytes
           by
           the
           Jews
           as
           a
           thing
           from
           God
           ,
           or
           eyed
           by
           Christ
           as
           his
           pattern
           ,
           but
           that
           the
           custom
           of
           baptizing
           proselytes
           was
           a
           tradition
           of
           the
           Elders
           as
           the
           baptisms
           mentioned
           Mark
           7.
           3
           ,
           4.
           and
           many
           other
           things
           they
           held
           .
           Nor
           do
           I
           think
           it
           true
           that
           the
           customary
           use
           of
           the
           Jews
           in
           baptizing
           proselytes
           and
           their
           children
           ,
           was
           the
           pattern
           of
           Christs
           institution
           of
           baptism
           ,
           and
           the
           Apostles
           and
           first
           Churches
           practise
           .
           For
           according
           to
           the
           custom
           of
           the
           Jews
           set
           down
           out
           of
           Maimony
           and
           other
           Jewish
           Rabbins
           by
           Mr.
           
             Selden
             l.
          
           2.
           
             de
             Jure
             natur
             .
             ac
             gent.
             &c.
             cap.
          
           4
           lib.
           1.
           
             de
             syned
             .
             Ebr.
             cap.
          
           3.
           
           
             John
             Baptist
          
           ,
           and
           Christs
           Apostles
           should
           have
           baptized
           no
           native
           Jews
           ,
           but
           onely
           Gentiles
           that
           embraced
           the
           faith
           ,
           for
           after
           the
           baptism
           Exod.
           19.
           10.
           the
           Jews
           did
           not
           baptize
           Jews
           but
           onely
           proselytes
           .
           Whereas
           not
           onely
           
             John
             Baptist
          
           ,
           but
           also
           the
           Apostles
           both
           before
           ,
           and
           after
           the
           ascension
           of
           Christ
           did
           baptize
           Jews
           as
           well
           as
           Gentiles
           upon
           their
           profession
           of
           repentance
           and
           faith
           in
           Christ
           ,
           as
           being
           agreeable
           to
           Christs
           institution
           Matth.
           28.
           19.
           2.
           
           Christ
           would
           not
           have
           avouched
           the
           baptism
           of
           John
           to
           be
           from
           Heaven
           ,
           and
           not
           from
           men
           ,
           if
           it
           had
           been
           in
           imitation
           of
           and
           conformity
           to
           the
           Jewish
           custom
           .
           3.
           
           It
           is
           likely
           some
           where
           or
           other
           some
           intimation
           would
           have
           been
           given
           of
           that
           custom
           as
           the
           Directory
           for
           Christians
           in
           the
           use
           of
           baptism
           .
           4.
           
           The
           institution
           and
           practise
           would
           have
           been
           conformable
           to
           it
           .
           But
           the
           contrary
           appears
           .
           1.
           
           In
           their
           baptizing
           no
           infants
           of
           the
           Gentiles
           at
           their
           first
           conversion
           :
           whereas
           the
           Iews
           baptized
           onely
           the
           Gentiles
           infants
           at
           their
           first
           proselyting
           ,
           not
           the
           infants
           of
           those
           who
           were
           baptized
           in
           infancy
           .
           
             Selden
             l.
          
           2.
           
             de
             Iure
             nat
             .
             &c.
             cap.
          
           4.
           
             sed
             vero
             ,
             non
             aliter
             atque
             Israelitae
             ipsi
             filii
             proselytorum
             circumcidendi
             tantum
             erant
             nec
             quemadmodum
             parentes
             sive
             illi
             sive
             filiae
             baptizandae
             .
             Nunquam
             enim
             solennis
             proselyti
             baptismus
             ille
             iterandus
             erat
             ,
             nec
             in
             ipso
             qui
             primo
             baptizatus
             (
             tamet
             si
             apostata
             factus
             in
             ritus
             Iudaicos
             rediret
             )
             nec
             in
             posteris
             .
          
           So
           that
           if
           it
           be
           true
           that
           the
           Jewish
           baptism
           of
           Proselytes
           
           is
           the
           pattern
           of
           the
           Christian
           ,
           then
           no
           infant
           of
           Christian
           race
           is
           now
           to
           be
           baptized
           ,
           but
           such
           as
           were
           born
           when
           the
           first
           Gentile
           Ancestors
           were
           converted
           .
           Yea
           the
           Jews
           were
           so
           far
           from
           baptizing
           any
           infants
           of
           proselytes
           born
           after
           the●r
           first
           convesion
           and
           baptism
           ,
           that
           they
           resolved
           ,
           as
           may
           be
           seen
           in
           
             Selden
             ubi
             supra
          
           ,
           and
           Dr.
           Hammond
           himself
           allegeth
           sect
           .
           109.
           
             if
             a
             woman
             great
             with
             childe
             become
             a
             proselyte
             ,
             and
             be
             baptized
             her
             childe
             needs
             not
             baptism
             when
             t
             is
             born
             .
          
           So
           that
           whereas
           the
           Doctor
           brings
           the
           Iewish
           custom
           as
           a
           pattern
           for
           Christian
           baptism
           
             so
             as
             that
             it
             may
             be
             reasonably
             thought
             to
             belong
             to
             all
             that
             among
             the
          
           Jews
           
             were
             usually
             baptized
          
           ,
           his
           own
           arguing
           will
           prove
           that
           no
           infant
           of
           Christians
           now
           descerded
           from
           Christian
           Ancestors
           ,
           or
           born
           of
           parents
           formerly
           infidels
           after
           the
           parents
           were
           baptized
           ,
           should
           be
           baptized
           ,
           because
           it
           is
           against
           the
           Jewish
           custom
           of
           baptizing
           any
           childe
           of
           a
           G●ntile
           infidel
           born
           after
           the
           parents
           were
           become
           proselytes
           ,
           and
           baptized
           ;
           But
           secondly
           besides
           this
           first
           and
           main
           thing
           wherein
           the
           Doctors
           patern
           is
           incorgruous
           to
           Christian
           baptism
           there
           are
           many
           more
           disparities
           ,
           which
           shew
           that
           the
           Iewish
           baptism
           of
           pr●selytes
           was
           not
           the
           patern
           of
           Christan
           baptism
           ,
           As
           
             v.
             g.
          
           1.
           
           The
           baptism
           of
           males
           must
           be
           also
           with
           Circumcision
           and
           an
           offering
           .
           2.
           
           There
           must
           be
           a
           kinde
           of
           court
           of
           three
           Israelites
           skilfull
           in
           Law
           to
           approve
           it
           or
           else
           it
           is
           voyd
           ,
           Dr.
           
             Hammond
             sect
          
           .
           114.
           
           
             Among
             the
             Iews
             ,
             saith
             the
             
               Gemara
               Babyl●
               ▪
            
             the
             infants
             used
             to
             be
             baptized
             upon
             the
             profession
             or
             confession
             of
             the
             house
             of
             judgment
             ,
             the
             consistory
             ,
             and
             the
             Gloss
             saith
             ,
             the
             Triumviri
             are
             set
             over
             baptism
             and
             are
             necessary
             to
             it
             ,
             and
             so
             they
             become
             to
             him
             a
             father
             .
          
           and
           Maimonides
           ,
           he
           must
           be
           baptized
           before
           the
           Triumviri
           .
           3.
           
           It
           was
           not
           to
           be
           on
           the
           Sabbath
           or
           feast
           day
           ,
           or
           in
           the
           night
           .
           4.
           
           The
           body
           must
           be
           washed
           not
           in
           a
           made
           receptacle
           of
           waters
           as
           a
           vessel
           or
           font
           ,
           but
           a
           natural
           one
           as
           a
           river
           ,
           pool
           ,
           well
           .
           5.
           
           No
           part
           of
           the
           body
           but
           must
           be
           washed
           ,
           if
           any
           scab
           ,
           or
           blood
           hardned
           or
           filth
           f●●ck
           on
           the
           body
           so
           as
           that
           water
           could
           not
           come
           to
           the
           whole
           supersicies
           it
           was
           not
           accounted
           right
           baptism
           ,
           yet
           they
           allowed
           garments
           which
           separated
           not
           the
           water
           from
           the
           body
           .
           6.
           
           While
           the
           proselytes
           stood
           in
           the
           water
           the
           precepts
           of
           Moses
           were
           recited
           by
           the
           three
           Israelites
           skilfull
           in
           the
           Law
           ,
           and
           he
           was
           to
           take
           on
           him
           the
           observation
           of
           them
           all
           not
           one
           excepted
           ,
           or
           else
           not
           accounted
           
           a
           Proselyte
           .
           7.
           
           A
           woman
           proselyte
           was
           placed
           in
           the
           water
           unto
           the
           neck
           by
           women
           which
           baptized
           her
           ,
           while
           the
           three
           Israelites
           stood
           after
           the
           manner
           observing
           the
           baptism
           ,
           yet
           they
           were
           to
           turn
           away
           their
           faces
           ,
           and
           go
           away
           when
           the
           woman
           came
           out
           of
           the
           water
           .
           8.
           
           Elder
           Gentiles
           were
           made
           proselytes
           according
           to
           their
           own
           choice
           ,
           younger
           as
           males
           before
           thirteen
           years
           and
           a
           day
           old
           ,
           females
           before
           twelve
           and
           a
           day
           old
           according
           to
           the
           minde
           of
           their
           father
           or
           the
           court
           to
           which
           they
           were
           subject
           were
           admitted
           to
           Judaism
           .
           The
           same
           right
           was
           of
           a
           natural
           foole
           .
           Yet
           if
           a
           person
           under
           years
           when
           baptized
           did
           after
           as
           soon
           as
           he
           came
           to
           age
           renounce
           Judaism
           ,
           then
           he
           lost
           what
           privilege
           he
           had
           by
           baptism
           either
           by
           assent
           of
           the
           parent
           or
           the
           court
           .
           9.
           
           The
           baptism
           did
           give
           them
           interest
           in
           the
           policy
           of
           the
           Iews
           as
           other
           Israelites
           ,
           except
           some
           things
           peculiarly
           reserved
           to
           natural
           Israelites
           .
           10.
           
           Yet
           a
           servant
           without
           his
           Masters
           consent
           was
           not
           made
           free
           .
           11.
           
           A
           blessing
           was
           to
           be
           used
           at
           baptism
           ,
           but
           unless
           he
           were
           made
           free
           ,
           not
           by
           the
           servant
           ,
           but
           by
           the
           master
           .
           12.
           
           A
           young
           one
           as
           an
           infant
           ,
           whether
           taken
           or
           found
           ,
           the
           Israelite
           that
           possessed
           it
           might
           baptize
           it
           ,
           either
           into
           the
           state
           of
           an
           ingenuous
           person
           ,
           or
           freed
           person
           ,
           or
           a
           servant
           .
           13.
           
           They
           taught
           that
           a
           person
           baptized
           was
           so
           born
           again
           ,
           that
           lying
           with
           his
           own
           natural
           sister
           was
           no
           incest
           .
           14
           If
           the
           person
           be
           privily
           baptized
           ,
           though
           before
           two
           ,
           yet
           he
           was
           not
           counted
           a
           Proselyte
           .
           All
           which
           may
           be
           seen
           in
           
             Selden
             l.
          
           2.
           
             de
             jure
             nat
             .
             &
             Gent.
             juxta
             discipl
             .
             Ebr.
             cap.
          
           2
           ,
           3.
           4.
           lib.
           1.
           
             de
             Syned
             .
             Ebr.
             cap.
          
           3.
           
           So
           that
           if
           the
           baptism
           of
           Proselytes
           among
           the
           Iews
           be
           the
           patern
           of
           Christian
           baptism
           ,
           baptizing
           of
           women
           must
           be
           by
           women
           ,
           no
           one
           single
           Bishop
           or
           Presbyter
           must
           baptize
           ,
           but
           three
           at
           least
           ,
           there
           must
           be
           no
           private
           baptism
           ,
           no
           baptizing
           in
           Fonts
           or
           Basons
           ,
           no
           baptism
           without
           the
           whole
           body
           be
           washed
           ,
           and
           so
           as
           that
           no
           filth
           or
           scab
           hinder
           the
           water
           from
           coming
           to
           the
           skin
           ,
           there
           should
           be
           no
           infants
           baptized
           but
           at
           the
           first
           conversion
           of
           the
           parent
           ,
           no
           Iew
           should
           be
           baptized
           ,
           none
           baptized
           in
           the
           night
           ,
           on
           the
           Sabbath
           ,
           or
           other
           Feast-day
           .
           In
           most
           of
           which
           Christ
           ,
           Iohn
           the
           Baptist
           ,
           and
           the
           Apostles
           varied
           from
           the
           Iews
           ,
           and
           therefore
           they
           took
           not
           their
           baptism
           for
           their
           patern
           ,
           and
           if
           they
           did
           not
           make
           the
           Jews
           baptism
           their
           patern
           in
           baptizing
           ,
           neither
           are
           we
           to
           do
           so
           ,
           but
           to
           follow
           the
           rule
           of
           Christs
           institution
           ,
           and
           the
           Apostles
           practice
           ,
           
           and
           not
           the
           Iews
           use
           ,
           which
           is
           not
           delivered
           in
           Scripture
           ,
           and
           much
           of
           it
           according
           to
           the
           superstition
           and
           dotages
           of
           their
           Rabbins
           ,
           and
           was
           not
           a
           meet
           religious
           Sacrament
           ,
           but
           a
           kinde
           of
           mixt
           rite
           partly
           religious
           ,
           and
           partly
           civil
           ,
           intitling
           to
           Civil
           as
           well
           as
           Ecclesiastical
           right
           ,
           and
           done
           by
           persons
           Civil
           rather
           than
           Ecclesiastical
           ,
           and
           so
           of
           a
           far
           different
           nature
           and
           use
           from
           the
           Christian
           baptism
           .
           I
           think
           Dr.
           Hammond
           were
           he
           a
           Bishop
           would
           censure
           such
           baptizing
           as
           the
           Iews
           used
           as
           irregular
           ,
           and
           then
           he
           may
           well
           bear
           with
           Antipaedobaptists
           ,
           though
           they
           reject
           his
           new
           conceit
           of
           making
           the
           Iewish
           baptism
           our
           patern
           ,
           and
           thereupon
           grounding
           the
           baptizing
           of
           infants
           .
           Himself
           in
           his
           
             Practical
             Catechism
             lib.
          
           6.
           
           Sect.
           2.
           allows
           of
           sprinkling
           ,
           though
           the
           Iewish
           custome
           was
           dipping
           ,
           yea
           they
           so
           precisely
           require
           it
           ,
           that
           it
           was
           not
           counted
           baptism
           ,
           except
           the
           whole
           body
           were
           washed
           ,
           and
           yet
           the
           Doctor
           confesseth
           ,
           
             that
             by
             Christs
             appointment
             the
             baptized
             was
             to
             be
             dipt
             in
             water
             ,
          
           i.
           e.
           
             according
             to
             the
             primitive
             ancient
             custom
             to
             be
             put
             under
             water
             ,
             and
             the
             words
             [
             I
             baptize
             thee
             in
             the
             Name
             of
             the
             Father
             ,
             and
             of
             the
             Son
             ,
             and
             of
             the
             Holy
             Ghost
             ]
          
           he
           sayth
           ,
           
             Being
             by
             Christ
             prescribed
             to
             his
             Disciples
             must
             indispensably
             be
             used
             .
          
           So
           that
           when
           the
           Doctor
           pleaseth
           ,
           the
           Jewish
           custom
           must
           be
           the
           patern
           ,
           and
           when
           he
           likes
           it
           not
           ,
           or
           the
           Bishops
           Canons
           otherwise
           order
           it
           ,
           he
           may
           vary
           from
           it
           :
           in
           one
           thing
           which
           Christ
           did
           not
           prescribe
           ,
           as
           the
           Doctor
           sayth
           ,
           nor
           did
           the
           Apostles
           that
           we
           finde
           so
           conceive
           it
           ,
           yet
           Christs
           prescription
           must
           be
           indispensably
           used
           ,
           yet
           in
           another
           thing
           though
           appointed
           by
           Christ
           ,
           and
           according
           to
           the
           primitive
           ancient
           custom
           ,
           a
           dispensation
           is
           allowed
           by
           the
           Doctor
           ,
           because
           later
           custom
           varies
           from
           Christs
           appointment
           and
           the
           primitive
           ancient
           custom
           .
           Such
           a
           Lesbian
           leaden
           Rule
           the
           Doctor
           dictates
           by
           ,
           fit
           for
           such
           as
           have
           resolved
           rather
           to
           forgo
           Christs
           appointment
           than
           the
           Bishops
           Canons
           .
           It
           is
           conceived
           Christ
           instituted
           the
           Lords
           Supper
           ,
           somewhat
           like
           the
           
             Jews
             Postcoenium
          
           after
           the
           Passover
           Shall
           then
           the
           Iews
           after-Supper
           be
           the
           patern
           to
           the
           Christians
           in
           the
           Lords
           Supper
           ?
           If
           so
           ,
           the
           Lords
           Supper
           must
           be
           in
           private
           ,
           in
           the
           night
           ,
           administred
           by
           the
           master
           of
           the
           house
           ,
           no
           more
           to
           receive
           than
           were
           usually
           at
           the
           Passover
           ,
           not
           many
           hundreds
           ,
           &c.
           
           The
           Apostle
           Paul
           1
           Cor.
           11.
           23.
           in
           the
           use
           of
           the
           Lords
           Supper
           ,
           sets
           down
           what
           he
           received
           from
           the
           Lord
           ,
           without
           mentioning
           the
           Iewish
           usage
           ,
           which
           shews
           he
           would
           have
           
           Christians
           in
           that
           rite
           keep
           to
           what
           Christ
           appointed
           ,
           not
           what
           the
           Iews
           practiced
           .
           And
           should
           it
           not
           be
           so
           in
           baptism
           also
           ?
           It
           is
           conceived
           the
           use
           of
           laying
           on
           of
           hands
           in
           Ordination
           ,
           and
           the
           term
           [
           Presbyters
           ]
           were
           from
           the
           Iews
           :
           Must
           we
           then
           or
           may
           we
           take
           Rules
           from
           their
           practice
           in
           Ordination
           ,
           and
           not
           ty
           our selves
           to
           the
           Apostles
           Canons
           and
           practice
           ?
           One
           Presbyter
           or
           Doctor
           it
           's
           sayd
           ,
           according
           to
           the
           ancient
           manner
           of
           the
           Iews
           ,
           might
           create
           another
           ,
           and
           sometime
           by
           an
           Epistle
           or
           Books
           an
           absent
           person
           might
           be
           created
           ,
           as
           may
           be
           seen
           in
           
             Selden
             de
             Syned
             .
             Ebrae
             .
             vet
             .
             l.
          
           1.
           c.
           14.
           
           Must
           these
           usages
           of
           theirs
           be
           a
           patern
           to
           Christians
           ?
           The
           use
           of
           Excommunication
           came
           from
           the
           Iews
           discipline
           into
           the
           Christian
           ,
           yet
           so
           as
           that
           the
           same
           manner
           &
           effect
           was
           not
           retained
           in
           both
           ,
           sayth
           the
           same
           Authorin
           the
           same
           book
           ,
           c.
           7.
           
           Out
           of
           all
           which
           I
           infer
           that
           in
           the
           use
           of
           those
           rites
           which
           were
           taken
           from
           the
           Iews
           ,
           and
           brought
           into
           the
           Christian
           discipline
           ;
           yet
           our
           Rule
           according
           to
           which
           Christians
           are
           to
           observe
           those
           rites
           ,
           is
           to
           be
           taken
           from
           the
           words
           and
           example
           of
           Christ
           and
           his
           Apostles
           ,
           which
           I
           doubt
           not
           to
           make
           it
           appear
           do
           no
           whit
           serve
           for
           Dr.
           Hammonds
           purpose
           .
        
         
           Mr.
           Marshall
           in
           his
           
             Defence
             ,
             p.
          
           170
           ,
           171.
           thinks
           ,
           
             this
             to
             be
             a
             good
             Argument
             ,
             that
             baptism
             belongs
             to
             infants
             as
             well
             as
             grown
             men
             ,
             because
             ,
             baptism
             being
             in
             use
             before
             as
             an
             Ecclesiastical
             rite
             ,
             though
             it
             begun
             to
             be
             a
             Sacrament
             of
             divine
             institution
             when
             Iohn
             was
             sent
             to
             baptize
             into
             the
             name
             of
             Christ
             ,
             there
             arespecial
             testimonies
             in
             the
             Talmud
             ,
             which
             declare
             that
             infants
             both
             of
             Iews
             and
             Gentiles
             were
             thus
             admitted
             ,
             the
             male
             children
             by
             Circumcision
             and
             baptism
             ,
             the
             females
             by
             baptism
             ,
             &c.
             especially
             since
             there
             is
             not
             the
             least
             hint
             given
             in
             the
             word
             that
             when
             it
             was
             thus
             advanced
             to
             be
             a
             Sacrament
             it
             should
             not
             be
             applied
             to
             those
             persons
             to
             whom
             before
             it
             was
             ,
             viz.
             infants
             as
             well
             as
             grown
             men
             .
          
        
         
           But
           I
           think
           Mr.
           M.
           cannot
           finde
           in
           the
           Talmud
           the
           Iews
           or
           their
           infants
           were
           thus
           baptized
           since
           the
           time
           of
           giving
           the
           Law
           ,
           Exod.
           19.
           10.
           
           I
           confess
           the
           Gentiles
           infants
           were
           baptized
           as
           is
           abovesayd
           ;
           yet
           as
           Mr.
           Ms.
           learned
           men
           mentioned
           in
           his
           
             Defence
             ,
             pag.
          
           227.
           confess
           
             that
             the
             baptism
             of
             Iohn
             and
             of
             the
             Pharisees
             was
             for
             a
             different
             end
             ,
             so
             Dr.
             
               Lightfoot
               Harmony
               part
            
             .
          
           1.
           pag.
           138.
           saith
           ,
           
             the
             Iews
             baptism
             was
             clean
             of
             another
             nature
             from
             Iohns
             .
          
           And
           in
           the
           second
           part
           of
           his
           Harmony
           on
           Iohn
           1.
           25.
           pag.
           76.
           
           
             he
             shews
             sundry
             differences
             between
             them
             ,
             
             and
             cites
             out
             of
             the
             Iewish
             Doctors
             some
             of
             those
             differences
             before
             alleged
             ;
             which
             are
             enough
             to
             shew
             that
             our
             baptism
             is
             not
             to
             be
             regulated
             by
             their
             practice
             .
          
           Sure
           it
           is
           a
           wonder
           to
           me
           that
           Mr.
           M.
           engaged
           to
           reform
           the
           worship
           of
           God
           according
           to
           Gods
           Word
           ,
           and
           in
           his
           Sermon
           on
           2
           Chron.
           15.
           2.
           
           
             Admiring
             that
             ever
             mortal
             man
             should
             dare
             in
             Gods
             worship
             to
             meddle
             any
             jot
             further
             than
             the
             Lord
             himself
             hath
             commanded
             ,
          
           should
           yet
           in
           the
           point
           of
           infant-baptism
           follow
           the
           Talmud
           quite
           besides
           the
           Lords
           command
           .
           But
           I
           return
           to
           Dr.
           Hammond
           .
        
      
       
         
           
             SECT
             .
             XXV
          
           .
        
         
           
             Dr.
             Hammonds
             elusion
             of
             Matth.
             28.
             19.
             alleged
             against
             infant-baptism
             is
             refelled
             .
          
        
         
           SEct
           25.
           
           
             Ubi
             suprà
          
           ,
           he
           sayth
           thus
           ,
           
             And
             in
             the
             New
             Testament
             I
             cannot
             foresee
             any
             words
             that
             may
             come
             under
             suspition
             of
             doing
             so
             ,
             but
             those
             of
             Matth.
             28
             ,
             19.
             
             Goteach
             all
             Nations
             ,
             baptizing
             them
             ,
             &c.
             
             And
             those
             words
             being
             duly
             weighed
             are
             far
             from
             doing
             so
             .
             For
             the
             phrase
             which
             is
             there
             used
             in
             the
             original
             is
             a
             singular
             one
             ,
             not
             duly
             exprest
             by
             our
             
               English
               [
               teach
            
             ]
             It
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             make
             Disciples
             ,
             or
             receive
             into
             Discipleship
             all
             Nations
             ,
             baptizing
             them
             in
             the
             Name
             ,
             &c.
             making
             this
             form
             of
             baptism
             their
             ceremony
             of
             receiving
             them
             .
             You
             may
             see
             the
             word
             explained
             in
             a
             parallel
             phrase
             John
             4
             ▪
             1.
             
             The
             Pharisees
             heard
             that
             Jesus
             makes
             more
             Disciples
             and
             baptizeth
             than
             John
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             where
             to
             make
             Disciples
             and
             baptize
             is
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             where
             the
             baptizing
             being
             immediately
             annexed
             to
             the
             making
             or
             receiving
             Disciples
             ,
             and
             the
             receiving
             Disciples
             not
             supposing
             any
             precedent
             instruction
             ,
             but
             ,
             looking
             wholly
             on
             it
             as
             subsequent
             (
             in
             like
             manner
             as
             in
             this
             place
             v.
             20.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             [
             teaching
             ]
             follows
             after
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             baptizing
             )
             all
             that
             are
             thus
             brought
             and
             received
             
               ad
               discipulatum
            
             ,
             to
             be
             for
             the
             future
             instructed
             ,
             and
             instituted
             in
             the
             Christian
             faith
             ,
             may
             surely
             be
             received
             by
             baptism
             ,
             the
             ceremony
             which
             is
             there
             prescribed
             by
             Christ
             ,
             with
             which
             to
             receive
             Disciples
             .
          
        
         
           Answ.
           Though
           I
           conceive
           Dr
           ,
           Hammond
           to
           ascribe
           more
           
           power
           to
           the
           Canons
           of
           Prelates
           about
           the
           Sacraments
           than
           is
           meet
           ,
           being
           one
           who
           hath
           written
           in
           defence
           of
           the
           Common-prayer
           Book
           ,
           yet
           by
           this
           allegation
           of
           Matth.
           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
           baptism
           ,
           although
           he
           say
           ,
           Sect.
           96.
           
           
             I
             do
             not
             believe
             or
             pretend
             that
             that
             Precept
             of
             Christ
             doth
             necessarily
             infer
             (
             though
             it
             do
             as
             little
             deny
             )
             that
             infants
             are
             to
             be
             baptized
             .
          
           But
           me
           thinks
           if
           the
           Doctor
           will
           stand
           to
           his
           own
           words
           elsewhere
           ,
           he
           must
           acknowledg
           that
           by
           the
           precept
           of
           baptizing
           ,
           Matth.
           28.
           19.
           infants
           are
           excluded
           .
           For
           the
           Doctor
           sayth
           ,
           Sect.
           55.
           
           
             Christs
             institution
             makes
             dipping
             or
             sprinkling
             with
             water
             a
             Sacrament
             ;
             which
             institution
             is
             Matth.
             28.
             19.
             and
             therefore
             the
             Doctor
             will
             have
             the
             words
             there
             indisp●nsably
             used
             in
             baptism
             ;
             and
             Sect.
             92.
             he
             sayth
             ,
             Baptism
             is
             a
             Sacrament
             ,
             that
             Sacrament
             an
             institution
             of
             Christ
             that
             institution
             not
             founded
             in
             any
             reason
             of
             immutable
             truth
             ,
             but
             onely
             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
             Sect.
             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
             practice
             to
             be
             so
             .
          
           And
           
             Practical
             Catech.
             lib.
          
           6.
           sect
           .
           2.
           he
           expounding
           Christs
           institution
           ,
           sayth
           ,
           
             that
             the
             words
             import
             that
             the
             person
             baptized
             acknowledgeth
             ,
             maketh
             profession
             of
             believing
             in
             three
             ,
             delivers
             himself
             to
             three
             ,
             as
             Authors
             of
             his
             faith
             ,
             and
             to
             be
             ruled
             by
             the
             direction
             of
             this
             Master
             ,
             and
             this
             he
             will
             have
             to
             be
             meant
             by
             baptizing
             into
             the
             Name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Spirit
             :
          
           Whence
           I
           infer
           ,
           that
           if
           baptism
           be
           a
           Sacrament
           ,
           and
           made
           so
           by
           Christs
           institution
           ,
           and
           that
           institution
           founded
           onely
           in
           his
           positive
           will
           ,
           and
           the
           will
           of
           Christ
           be
           that
           baptism
           be
           into
           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
           .
           Yea
           ,
           if
           the
           positive
           will
           of
           Christ
           be
           the
           reason
           of
           baptism
           ,
           they
           usurp
           upon
           
           Christs
           prerogative
           ,
           who
           baptize
           otherwise
           than
           Christ
           hath
           appointed
           &
           then
           if
           the
           precept
           of
           Christ
           doth
           not
           necessarily
           infer
           infantbaptsm
           (
           which
           the
           Doctor
           ingenuously
           acknowledgeth
           )
           it
           doth
           by
           manifest
           consequence
           deny
           it
           ,
           sith
           he
           forbids
           that
           to
           be
           done
           otherwise
           han
           he
           hath
           appointed
           ,
           when
           he
           hath
           determin'd
           how
           it
           should
           be
           done
           .
           The
           Doctor
           when
           he
           sayth
           above
           ,
           
             the
             words
             [
             I
             baptize
             into
             the
             Name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ]
             must
             be
             indispensably
             used
          
           ;
           me
           thinks
           by
           the
           same
           reason
           should
           conceive
           Christs
           institution
           should
           be
           unalterably
           used
           in
           baptizing
           those
           onely
           whom
           he
           hath
           appointed
           to
           be
           baptized
           .
           But
           let
           us
           consider
           what
           shift
           the
           Doctor
           makes
           to
           elude
           the
           force
           of
           Christs
           institution
           ,
           Matth.
           28.
           19.
           that
           it
           may
           not
           be
           thought
           to
           exclude
           infants
           from
           baptism
           .
           I
           grant
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           best
           rendred
           [
           
             make
             Disciples
          
           ]
           and
           like
           it
           well
           ,
           that
           he
           acknowledgeth
           [
           
             makes
             Disciples
             ,
             and
             baptizeth
             ,
             John
          
           4.
           1.
           
           ]
           
             is
             all
             one
             with
             [
             making
             Disciples
             ,
             baptizing
             them
             ,
             Matth.
          
           28.
           19.
           ]
           But
           I
           deny
           ,
           1.
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           well
           paraphrased
           by
           [
           
             receive
             into
             Discipleship
             all
             Nations
             ,
             baptizing
             them
             in
             the
             Name
             ,
             &c.
             making
             this
             form
             of
             baptism
             their
             ceremony
             of
             receiving
             them
          
           ]
           For
           by
           it
           the
           making
           Disciples
           is
           made
           the
           same
           with
           receiving
           into
           Discipleship
           or
           receiving
           Disciples
           ,
           and
           baptism
           the
           ceremony
           of
           receiving
           into
           Discipleship
           ,
           which
           is
           as
           truly
           the
           act
           of
           the
           baptized
           thereby
           professing
           or
           avouching
           his
           Discipleship
           .
           2.
           
           
             That
             the
             making
             or
             receiving
             Discipleship
             supposeth
             not
             any
             precedent
             instruction
             ,
             but
             looks
             wholly
             on
             it
             as
             subsequent
             .
          
           For
           1.
           that
           which
           in
           Matthew
           is
           expressed
           by
           ,
           
             Go
             ye
             therefore
             and
             make
             Disciples
             all
             Nations
             ,
          
           is
           in
           Mark
           16.
           15.
           
           
             Go
             ye
             into
             all
             the
             world
             ,
             and
             preach
             the
             Gospel
             to
             every
             creature
          
           ;
           which
           shews
           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
           Matth.
           28.
           19.
           supposeth
           precedent
           instruction
           .
           2.
           
           Such
           as
           the
           making
           Disciples
           was
           Ioh.
           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
           
             Iohn
             ,
             Matth.
          
           3.
           1
           ,
           2
           ,
           5
           ,
           6.
           and
           concerning
           the
           Apostles
           ,
           Mat.
           10.
           5
           ,
           6
           ,
           7.
           
           Ergo.
           Whence
           ,
           3.
           
           I
           further
           argue
           ,
           That
           way
           the
           Apostles
           were
           to
           disciple
           all
           Nations
           by
           which
           they
           were
           to
           disciple
           the
           lost
           sheep
           of
           the
           house
           of
           Israel
           ,
           but
           that
           
           was
           by
           preaching
           ,
           Ergo
           ,
           discipling
           supposeth
           precedent
           instruction
           .
           4.
           
           From
           the
           use
           and
           notation
           of
           the
           word
           ,
           which
           is
           so
           to
           teach
           as
           that
           they
           learn
           ,
           and
           so
           is
           used
           Matth.
           13.
           52.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           rendred
           [
           instructed
           ]
           by
           our
           last
           Translators
           ,
           and
           can
           be
           no
           otherwise
           rendred
           than
           [
           made
           a
           Disciple
           by
           teaching
           ]
           So
           Acts
           14.
           21.
           it
           is
           sayd
           ,
           
             Having
             preacht
             the
             Gospel
             to
             that
             City
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             having
             taught
          
           or
           
             made
             many
             Disciples
          
           .
           Whence
           ,
           5.
           it
           may
           appear
           how
           the
           Apostles
           understood
           the
           Precept
           of
           Christ
           to
           preach
           the
           Gospel
           to
           persons
           ,
           and
           thereby
           make
           them
           Disciples
           .
           6.
           
           A
           Disciple
           and
           a
           believer
           appear
           to
           be
           the
           same
           by
           comparing
           Matth.
           28.
           19.
           with
           Mark
           16.
           15
           ,
           16.
           
           For
           as
           the
           way
           of
           making
           Disciples
           is
           more
           fully
           expressed
           by
           
             preaching
             the
             Gospel
          
           ;
           so
           the
           Disciple
           to
           be
           baptized
           is
           expressed
           by
           [
           
             the
             believer
          
           ]
           which
           is
           put
           before
           baptism
           .
           Nor
           is
           it
           against
           this
           that
           after
           baptism
           they
           are
           to
           be
           taught
           ,
           Matth.
           28.
           20.
           
           For
           that
           teaching
           is
           expressed
           to
           be
           
             the
             teaching
             the
             observation
             of
             all
             that
             he
             commanded
             :
          
           But
           the
           teaching
           that
           makes
           Disciples
           is
           the
           preaching
           the
           Gospel
           .
           So
           that
           the
           plain
           order
           and
           meaning
           of
           Christs
           words
           is
           this
           ,
           that
           1.
           the
           Apostles
           should
           not
           stay
           onely
           within
           the
           Land
           of
           Israel
           ,
           but
           go
           into
           all
           the
           World.
           2.
           
           That
           they
           should
           by
           preaching
           the
           Gospel
           ,
           declaring
           that
           Jesus
           was
           the
           Christ
           ,
           make
           them
           Disciples
           ,
           that
           is
           ,
           taught
           concerning
           Christ
           ,
           or
           believers
           in
           him
           .
           3.
           
           That
           they
           should
           baptize
           them
           .
           4.
           
           That
           they
           should
           then
           teach
           them
           to
           observe
           all
           his
           commands
           .
           Now
           infants
           are
           not
           made
           Disciples
           by
           preaching
           the
           Gospel
           ,
           therefore
           by
           Christs
           institution
           not
           appointed
           to
           be
           baptized
           ,
           and
           therefore
           are
           baptized
           without
           his
           warrant
           ,
           and
           consequently
           unlawfully
           .
        
         
           What
           Dr.
           Hammond
           sayth
           sect
           .
           26.
           were
           it
           all
           granted
           him
           ,
           yet
           it
           would
           no
           whit
           avail
           to
           prove
           that
           an
           infant
           may
           be
           a
           Disciple
           appointed
           by
           Christ
           to
           be
           baptized
           .
           For
           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
           Christs
           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
           Christs
           appointment
           .
           What
           he
           adds
           s.
           27
           ,
           28.
           is
           not
           right
           .
           For
           1.
           it
           is
           not
           true
           ,
           that
           
             a
             Disciple
             and
             a
             Proselyte
             are
             perfectly
             all
             one
             .
          
           For
           a
           Proselyte
           notes
           one
           that
           is
           by
           birth
           an
           alien
           from
           the
           Common-wealth
           of
           
           Israel
           ,
           and
           comes
           to
           the
           Israelites
           to
           own
           their
           God
           ,
           and
           be
           part
           of
           their
           policy
           ,
           not
           to
           be
           taught
           but
           to
           enjoy
           privileges
           with
           other
           Jews
           ,
           whether
           Civil
           or
           Ecclesiastical
           .
           There
           is
           no
           mention
           of
           the
           Disciples
           of
           the
           Priests
           ,
           but
           of
           the
           Pharisees
           and
           Sadduces
           :
           But
           a
           Disciple
           of
           Christ
           is
           one
           that
           owns
           Christ
           for
           his
           Teacher
           and
           Lord
           onely
           for
           spiritual
           benifits
           .
           Nor
           doth
           the
           Holy
           Ghost
           at
           any
           time
           call
           Christians
           Christs
           proselytes
           but
           his
           Disciples
           ,
           that
           we
           might
           not
           confound
           the
           notions
           of
           these
           terms
           .
           And
           though
           the
           origination
           of
           the
           word
           [
           proselyte
           ]
           be
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             come
             to
          
           ,
           and
           Christ
           saith
           ,
           
             Suffer
             little
             children
             to
             come
             to
             me
             ,
          
           and
           this
           infers
           their
           capacity
           of
           proselytism
           ,
           and
           the
           next
           words
           [
           
             For
             of
             such
             is
             the
             Kingdom
             of
             God
          
           ]
           suppose
           them
           particularly
           qualified
           for
           it
           ,
           yet
           that
           coming
           and
           imagined
           pro●elytism
           being
           onely
           for
           ablessing
           by
           prayer
           ,
           and
           laying
           on
           of
           hands
           ,
           not
           to
           be
           made
           Disciples
           or
           baptized
           ,
           this
           will
           not
           prove
           them
           capable
           of
           being
           made
           Disciples
           according
           to
           Christs
           appointment
           till
           by
           hearing
           the
           Gospel
           they
           own
           Christ
           as
           their
           Master
           .
           The
           like
           may
           be
           said
           of
           
             the
             entering
             into
             Covenant
             ,
             Deut.
          
           29.
           10.
           which
           though
           in
           some
           sense
           it
           should
           be
           yielded
           ,
           that
           infants
           may
           enter
           into
           Covenant
           ,
           that
           is
           ,
           by
           their
           parents
           act
           engaging
           them
           under
           a
           curse
           or
           oath
           to
           own
           God
           as
           theirs
           ,
           in
           which
           sense
           the
           posterity
           then
           unborn
           did
           enter
           into
           Covenant
           ,
           v.
           15.
           yet
           this
           is
           insufficient
           to
           prove
           ,
           that
           such
           an
           entering
           into
           Covenant
           makes
           infants
           Disciples
           or
           subjects
           of
           baptism
           according
           to
           Christs
           appointment
           .
           For
           in
           it
           such
           a
           discipling
           is
           injoyned
           as
           is
           by
           Preaching
           the
           Gospel
           ,
           and
           they
           onely
           are
           Disciples
           to
           be
           baptized
           who
           are
           believers
           ,
           and
           they
           onely
           are
           appointed
           to
           be
           baptized
           who
           in
           their
           own
           persons
           do
           enter
           into
           Covenant
           ,
           or
           engage
           themselves
           to
           be
           Christs
           followers
           .
        
      
       
         
           
             SECT
             .
             XXVI
          
           .
        
         
           
             Dr.
             Hammond
             neither
             from
             1
             Cor.
             7.
             14.
             nor
             from
             Sayings
             of
             Ancients
             proves
             that
             the
             Apostles
             baptized
             infants
             .
          
        
         
           HEreto
           Dr.
           Hammond
           adds
           ,
           
             to
             confirm
             his
             opinion
             of
             Christs
             intention
             to
             include
             infants
             in
             the
             institution
             of
             baptism
             for
             all
             Nations
             ,
             and
             not
             to
             exclude
             them
             from
             it
             ,
             the
             passage
             
             1
             Cor.
             7.
             14.
             in
             which
             he
             imagines
             is
             a
             remain
             and
             footstep
             of
             the
             Apostles
             practice
             of
             baptizing
             infants
             .
          
           2.
           
           The
           practice
           of
           the
           first
           and
           purest
           Ages
           of
           the
           Church
           ,
           which
           received
           infants
           to
           baptism
           ,
           and
           either
           by
           so
           doing
           testifie
           the
           Apostolical
           usage
           transcribed
           by
           them
           ,
           or
           else
           affirm
           ,
           that
           they
           received
           it
           by
           tradition
           from
           the
           Apostles
           .
           
             In
             both
             which
             how
             he
             is
             mistaken
             remains
             to
             be
             shewed
             .
          
        
         
           First
           he
           sets
           down
           this
           ,
           which
           he
           cais
           
             A
             brief
             Paraphrase
          
           ,
           though
           it
           be
           too
           large
           for
           a
           Paraphrase
           ,
           and
           takes
           in
           more
           than
           he
           can
           with
           any
           colour
           shew
           to
           have
           any
           thing
           in
           the
           Text
           answering
           to
           it
           .
           His
           words
           of
           Paraphrase
           of
           1
           Corinth
           .
           7.
           12
           ,
           13
           ,
           14.
           are
           these
           .
        
         
           Vers.
           12.
           
           
             If
             any
             Christian
             Husband
             hath
             an
             heathen
             Wife
             ,
             and
             she
             be
             desirous
             to
             continue
             with
             him
             ,
             he
             ought
             not
             to
             put
             her
             away
             ,
             unbelief
             being
             no
             sufficient
             cause
             of
             Divorce
             by
             the
             Law
             of
             Christ.
             
          
        
         
           Vers.
           13.
           
           
             And
             so
             in
             like
             manner
             ,
             for
             the
             Christian
             Wife
             that
             is
             married
             to
             an
             Infidel
             ,
             if
             he
             be
             desirous
             to
             live
             with
             her
             ,
             let
             her
             by
             no
             means
             separate
             from
             him
             .
          
        
         
           Vers.
           14.
           
           
             For
             (
             beside
             the
             command
             of
             Christ
             ,
             Matth.
          
           5.
           32.
           
             which
             obligeth
             to
             this
             )
             other
             advantages
             there
             are
             of
             the
             believers
             living
             with
             the
             unbeleiver
             ,
             worth
             considering
             .
             For
             by
             this
             means
             it
             hath
             oft
             come
             to
             pass
             that
             the
             unbelieving
             party
             hath
             been
             brought
             to
             the
             faith
             by
             the
             company
             and
             conversation
             of
             the
             believer
             ;
             and
             considering
             the
             efficacy
             of
             good
             example
             ,
          
           1
           Pet.
           3.
           1.
           
             and
             seasonable
             exhortation
             and
             instruction
             on
             presumption
             of
             the
             great
             zeal
             (
             and
             consequent
             endeavours
             and
             diligence
             )
             that
             by
             the
             Law
             of
             Christianity
             the
             Husband
             will
             have
             to
             the
             eternal
             good
             of
             any
             so
             near
             him
             ,
             as
             a
             Wife
             is
             ,
             there
             is
             great
             reason
             of
             hope
             that
             still
             it
             may
             be
             so
             ,
             that
             their
             living
             together
             may
             produce
             this
             effect
             in
             the
             unbeliever
             ,
             and
             the
             intuition
             of
             that
             (
             more
             than
             possible
             )
             effect
             may
             reasonably
             move
             the
             Christian
             party
             not
             to
             forsake
             the
             other
             voluntarily
             .
             And
             this
             one
             consideration
             ,
          
           viz.
           
             the
             probability
             that
             the
             conversation
             of
             the
             believer
          
           1
           Pet.
           3.
           1.
           
             should
             gain
          
           ,
           i.
           e.
           
             bring
             the
             unbeliever
             to
             the
             faith
             ,
             and
             the
             reasonable
             presumption
             that
             it
             will
             be
             so
             ,
             is
             the
             reason
             why
             the
             young
             children
             of
             Christians
             ,
             which
             cannot
             as
             yet
             be
             deemed
             believers
             ,
             are
             yet
             admitted
             to
             baptism
             ,
             because
             by
             their
             living
             in
             the
             family
             with
          
           
           
             Christian
             parents
             they
             probably
             ,
             and
             by
             the
             obligation
             lying
             on
             the
             parents
             ought
             to
             be
             brought
             up
             in
             the
             faith
             ,
             and
             kept
             from
             heathen
             pollutions
             ,
             and
             the
             Church
             requiring
             and
             receiving
             promise
             from
             the
             parents
             )
             doth
             reasonably
             presume
             they
             will.
             And
             upon
             this
             ground
             it
             is
             ,
             that
             though
             the
             children
             of
             Christians
             are
             ,
             yet
             the
             children
             of
             heathens
             are
             not
             admitted
             to
             baptism
             .
          
        
         
           Answer
           .
           This
           Paraphrase
           is
           many
           ways
           faulty
           ,
           and
           far
           from
           the
           meaning
           of
           the
           Apostle
           .
           1.
           
           It
           puts
           in
           many
           things
           as
           explicatory
           of
           the
           Text
           ,
           to
           which
           there
           is
           nothing
           answerable
           in
           the
           Apostles
           words
           .
           For
           ,
           1.
           there
           is
           nothing
           that
           answers
           to
           [
           
             by
             this
             means
             it
             hath
             oft
             come
             to
             pass
          
           ]
           Nor
           ,
           2.
           to
           these
           words
           [
           
             by
             the
             company
             and
             conversation
             of
             the
             believer
          
           ]
           yea
           the
           term
           [
           believer
           ]
           is
           quite
           omitted
           by
           the
           Apostle
           ,
           which
           considering
           the
           term
           [
           unbeliever
           ]
           twice
           expressed
           seems
           to
           have
           been
           done
           wittingly
           ,
           that
           it
           might
           not
           be
           taken
           ,
           that
           he
           ascribed
           the
           sanctification
           to
           the
           faith
           of
           the
           one
           party
           .
           Surely
           when
           men
           specially
           in
           Arguments
           place
           the
           force
           of
           a
           reason
           in
           a
           term
           they
           use
           not
           to
           omit
           it
           ,
           as
           the
           Apostle
           doth
           here
           ,
           but
           to
           express
           it
           remarkably
           ,
           and
           with
           Emphasis
           .
           3.
           
           All
           the
           words
           [
           
             and
             considering
             the
             efficacy
             of
             good
             Example
             ,
          
           1
           Pet.
           3.
           1.
           
             and
             seasonable
             exhortation
             and
             instruction
             on
             presumption
             of
             the
             great
             zeal
             (
             and
             consequent
             endeavours
             and
             diligence
             )
             that
             by
             the
             Laws
             of
             Christianity
             the
             Husband
             will
             have
             to
             the
             eternal
             good
             of
             any
             so
             near
             to
             him
             as
             a
             Wife
             is
             ,
             there
             is
             great
             reason
             of
             hope
             that
             it
             still
             may
             be
             so
             ,
             that
             their
             living
             together
             may
             produce
             this
             effect
             in
             the
             unbeliever
             ,
             and
             the
             intuition
             of
             that
             (
             more
             than
             possibly
             )
             effect
             ,
             may
             reasonably
             move
             the
             Christian
             party
             not
             to
             forsake
             the
             other
             voluntarily
          
           ]
           
             are
             added
             without
             any
             thing
             in
             the
             least
             intimated
          
           by
           the
           words
           of
           the
           Text
           ,
           but
           the
           contrary
           ,
           even
           according
           to
           his
           exposition
           ,
           who
           makes
           the
           term
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           sanctified
           ]
           
             refer
             to
             some
             past
             known
             Examples
             ,
          
           and
           therfore
           the
           forepart
           of
           the
           verse
           hath
           not
           at
           all
           that
           which
           answers
           to
           [
           
             on
             presumption
             ,
             &c.
             there
             is
             great
             reason
             of
             hope
             ,
             &c.
          
           ]
           which
           import
           a
           contingent
           event
           for
           the
           future
           ,
           not
           a
           thing
           past
           ,
           which
           is
           always
           certain
           .
           4.
           
           The
           term
           [
           
             young
             children
             of
             Christians
             which
             cannot
             as
             yet
             be
             deemed
             believers
          
           ]
           is
           more
           and
           otherwise
           than
           is
           in
           the
           Text
           ,
           which
           hath
           onely
           [
           
             your
             children
          
           ]
           which
           is
           not
           restrained
           to
           infancy
           ,
           nor
           doth
           it
           appear
           ,
           that
           [
           your
           ]
           doth
           imply
           they
           were
           considered
           as
           Christians
           ,
           so
           as
           that
           there
           should
           be
           this
           
           construction
           [
           
             your
             children
             are
             holy
             ,
             because
             they
             are
             children
             of
             Christians
          
           ]
           distinguishingly
           from
           infidels
           ,
           but
           [
           
             your
             children
          
           ]
           that
           is
           ,
           the
           children
           of
           you
           that
           doubt
           ,
           who
           have
           had
           unbelieving
           husbands
           and
           wives
           ,
           and
           have
           had
           or
           may
           have
           children
           by
           them
           .
           So
           that
           the
           term
           [
           your
           ]
           onely
           notes
           the
           particularity
           and
           individuation
           of
           the
           persons
           ,
           and
           if
           considered
           in
           any
           respect
           besides
           ,
           it
           is
           their
           doubting
           condition
           ,
           or
           their
           having
           unbelieving
           yoke-fellows
           .
           5.
           
           There
           is
           nothing
           to
           answer
           those
           words
           [
           
             because
             by
             their
             living
             in
             the
             family
             with
             Christian
             parents
             they
             probably
             ,
             and
             by
             the
             obligation
             lying
             on
             the
             parents
             ought
             to
             be
             brought
             up
             in
             the
             faith
             ,
             and
             kept
             from
             heathen
             pollutions
             ,
             (
             and
             the
             Church
             requiring
             and
             receiving
             promise
             from
             the
             parents
             )
             doth
             reasonably
             presume
             they
             will
          
           ]
           6.
           
           Nor
           is
           there
           any
           thing
           answering
           to
           these
           words
           [
           
             your
             children
          
           ]
           which
           his
           own
           Paraphrase
           applies
           to
           Christians
           children
           .
           So
           that
           the
           Doctors
           Paraphrase
           is
           beyond
           measure
           culpable
           in
           respect
           of
           addition
           .
        
         
           2.
           
           It
           is
           blameable
           also
           in
           omitting
           that
           which
           the
           Text
           expresly
           and
           emphatically
           mentions
           ,
           to
           wit
           ,
           the
           terms
           [
           
             Wife
             ,
             Husband
          
           ]
           when
           he
           sayth
           ,
           [
           
             the
             unbelieving
             party
             hath
             been
             brought
             to
             the
             faith
             by
             the
             company
             and
             conversation
             of
             the
             believer
             ,
          
           and
           after
           ,
           
             the
             probability
             that
             the
             conversation
             of
             the
             believer
             should
             bring
             the
             unbeliever
             to
             the
             faith
          
           ]
           which
           may
           be
           meant
           of
           a
           companion
           ,
           brother
           ,
           father
           ,
           mother
           ,
           neighbour
           .
           3.
           
           There
           is
           much
           faultiness
           in
           quite
           altering
           the
           importance
           of
           the
           Apostles
           words
           ,
           by
           substituting
           instead
           of
           
             were
             or
             should
             be
          
           ]
           in
           the
           Apostles
           words
           [
           
             ought
             to
             be
             ,
             they
             will
             be
          
           ]
           in
           the
           Paraphrase
           .
           Which
           is
           the
           more
           blameable
           in
           that
           himself
           Sect.
           82
           pag.
           257.
           doth
           more
           truly
           retain
           the
           force
           of
           those
           expressions
           in
           the
           Apostle
           ,
           when
           he
           sayth
           ,
           [
           
             The
             method
             of
             the
             Apostle
             must
             needs
             be
             this
             ,
             unless
             there
             were
             ,
             &c.
             '
             ●would
             certainly
             follow
             that
             their
             children
             were
             unclean
          
           ]
           so
           that
           the
           pretended
           brief
           Paraphrase
           of
           the
           Apostles
           words
           is
           very
           faulty
           ,
           far
           from
           the
           Rule
           of
           a
           Paraphrase
           ,
           and
           instead
           of
           explaining
           doth
           quite
           pervert
           the
           meaning
           of
           the
           words
           .
        
         
           2.
           
           For
           many
           other
           reasons
           the
           exposition
           of
           the
           Doctor
           cannot
           be
           right
           .
           For
           1.
           
           In
           his
           paraphrase
           of
           the
           Apostles
           resolution
           v.
           12.
           he
           puts
           [
           ought
           ]
           and
           of
           v.
           13.
           [
           
             let
             her
             by
             no
             means
          
           ]
           as
           if
           the
           Apostle
           did
           make
           it
           a
           necessary
           duty
           ,
           that
           they
           must
           continue
           
           together
           ,
           whereas
           the
           Apostle
           answerably
           to
           their
           doubt
           doth
           onely
           resolve
           them
           of
           the
           lawfulness
           of
           their
           continuing
           together
           ,
           not
           of
           the
           necessity
           of
           it
           ,
           and
           so
           v.
           14.
           is
           a
           reason
           of
           the
           lawfulness
           of
           it
           notwithstanding
           their
           doubt
           ,
           which
           appears
           from
           the
           resolution
           v.
           15.
           
           [
           
             If
             the
             unbeliever
             will
             depart
             let
             him
             depart
          
           ]
           which
           cannot
           be
           expounded
           otherwise
           than
           thus
           ,
           you
           are
           not
           bound
           to
           stay
           as
           you
           are
           not
           bound
           to
           cause
           her
           to
           depart
           or
           to
           relinquish
           him
           ,
           you
           are
           at
           your
           liberty
           .
           For
           the
           very
           next
           words
           [
           
             a
             Brother
             or
             Sister
             is
             not
             under
             bondage
             in
             such
             cases
          
           ]
           do
           shew
           that
           the
           resolution
           was
           of
           liberty
           ,
           not
           of
           duty
           ,
           contrary
           to
           the
           Doctors
           paraphrase
           .
           Now
           that
           resolution
           v.
           15.
           is
           of
           the
           same
           form
           with
           his
           determination
           v.
           12
           ,
           13.
           2.
           
           He
           makes
           the
           resolution
           to
           be
           of
           a
           duty
           v.
           12
           ,
           13.
           yet
           makes
           v.
           14.
           to
           be
           a
           motive
           of
           the
           will
           ,
           when
           he
           saith
           ,
           [
           
             may
             reasonably
             move
          
           ]
           as
           if
           the
           Apostle
           were
           not
           deciding
           a
           doubt
           ,
           but
           perswading
           the
           will
           ,
           and
           that
           from
           such
           a
           thing
           as
           cannot
           be
           reason
           of
           duty
           or
           liberty
           ,
           but
           as
           it
           is
           by
           him
           expounded
           a
           perswasive
           to
           win
           on
           the
           affections
           ,
           not
           to
           settle
           the
           judgment
           ,
           and
           yet
           p.
           207.
           he
           saith
           ,
           [
           
             the
             unbeliever
             having
             been
             sanctified
             by
             the
             believer
             is
             used
             as
             an
             argument
             why
             they
             should
             live
             together
             .
          
           ]
           3.
           
           He
           puts
           [
           
             unbelieving
             Husband
             v.
          
           14.
           ]
           as
           if
           he
           were
           another
           than
           he
           that
           is
           mentioned
           v.
           13.
           for
           v.
           13.
           the
           unbelieving
           husband
           was
           at
           that
           present
           an
           unbeliever
           :
           But
           according
           to
           his
           sense
           expounding
           v.
           14.
           thus
           ,
           [
           
             it
             hath
             oft
             come
             to
             pass
             that
             the
             unbelieving
             party
             hath
             been
             brought
             to
             the
             faith
             by
             the
             company
             and
             conversation
             of
             the
             believer
          
           ]
           the
           unbelleving
           husband
           must
           be
           meant
           of
           one
           that
           was
           once
           an
           unbeliever
           ,
           not
           so
           then
           .
           Now
           then
           the
           Apostle
           should
           after
           this
           exposition
           give
           a
           reason
           why
           the
           present
           believing
           wife
           need
           not
           leave
           her
           husband
           ,
           because
           another
           unbelieving
           husband
           by
           another
           believing
           wife
           hath
           been
           brought
           to
           the
           faith
           .
           Which
           wherein
           it
           could
           tend
           to
           any
           satisfaction
           for
           them
           that
           doubted
           whether
           they
           might
           lawfully
           live
           together
           because
           of
           the
           present
           unbelief
           of
           the
           yoke-fellow
           I
           see
           not
           .
           4.
           
           Such
           a
           reason
           will
           appear
           the
           more
           unlikely
           to
           be
           satisfactory
           ,
           because
           as
           it
           hath
           often
           happened
           that
           the
           unbeliever
           hath
           been
           won
           by
           the
           wife
           ,
           so
           it
           hath
           often
           happened
           to
           the
           contrary
           ,
           and
           it
           is
           likely
           the
           persons
           whom
           he
           resolved
           had
           complained
           ,
           that
           they
           had
           small
           hopes
           of
           their
           husbands
           conversion
           ,
           and
           so
           the
           reason
           of
           their
           living
           together
           from
           experience
           
           would
           be
           more
           likely
           to
           be
           retorted
           back
           thus
           ,
           You
           perswde
           us
           to
           live
           together
           ,
           you
           tell
           us
           we
           may
           ,
           because
           it
           often
           comes
           to
           pass
           that
           the
           unbeliever
           is
           brought
           to
           the
           faith
           :
           But
           our
           experience
           is
           to
           the
           contrary
           ,
           we
           see
           many
           not
           converted
           ,
           and
           our
           own
           are
           obstinate
           and
           hardned
           ,
           and
           therefore
           this
           reason
           doth
           disswade
           us
           ,
           and
           resolve
           us
           that
           we
           may
           not
           live
           with
           him
           .
           5.
           
           Hence
           another
           exception
           is
           against
           this
           exposition
           ,
           that
           it
           makes
           the
           Apostle
           to
           resolve
           them
           of
           their
           duty
           or
           liberty
           by
           that
           which
           was
           a
           meer
           contingent
           event
           which
           might
           be
           or
           not
           be
           .
           For
           this
           exposition
           makes
           the
           reason
           of
           their
           living
           together
           to
           be
           from
           what
           had
           hapened
           &
           might
           be
           :
           whereas
           a
           contingent
           event
           is
           impertinent
           to
           that
           end
           ,
           to
           say
           ,
           we
           may
           lawfully
           do
           such
           a
           thing
           ,
           because
           its
           likely
           such
           a
           good
           effect
           may
           follow
           .
           A
           contingent
           event
           is
           unfit
           to
           resolve
           of
           the
           lawfulness
           or
           unlawfulness
           of
           a
           thing
           without
           some
           other
           rule
           ,
           things
           being
           unlawfull
           or
           lawfull
           not
           according
           to
           disagreement
           from
           or
           agreement
           to
           Gods
           will
           of
           purpose
           what
           shall
           be
           ,
           but
           his
           will
           of
           Command
           what
           he
           requires
           to
           be
           omitted
           or
           done
           .
           Besides
           this
           contingent
           event
           here
           was
           uncertain
           as
           appears
           v.
           16.
           
             what
             knowest
             thou
          
           ?
           implies
           ,
           thou
           canst
           not
           tell
           whether
           thou
           shalt
           save
           thy
           husband
           ?
           Perhaps
           thou
           mayst
           .
           Nor
           doth
           the
           Apostle
           mention
           any
           promise
           it
           should
           be
           so
           ,
           but
           mentions
           it
           onely
           as
           a
           contingent
           event
           that
           might
           be
           or
           not
           be
           .
           6.
           
           Besides
           it
           is
           from
           such
           an
           event
           as
           is
           impertinent
           to
           the
           lawfulness
           or
           unlawfulness
           of
           living
           together
           .
           For
           the
           past
           conversion
           of
           others
           and
           the
           future
           conversion
           of
           our
           own
           yoke-fellows
           is
           meerly
           extrinsecal
           to
           our
           duty
           or
           liberty
           ,
           though
           it
           be
           much
           to
           our
           conveniency
           ,
           and
           therefore
           it
           is
           fitly
           urged
           v.
           16.
           after
           the
           resolution
           of
           the
           judgment
           v.
           12
           ,
           13
           ,
           14
           15.
           
           Is
           there
           any
           shew
           of
           reason
           why
           I
           should
           live
           with
           my
           own
           unbelieving
           husband
           ,
           because
           anothers
           unbelieving
           husband
           was
           converted
           by
           her
           ,
           or
           because
           there
           is
           great
           reason
           of
           hope
           it
           will
           be
           so
           with
           mine
           ?
           This
           would
           intimate
           that
           future
           events
           make
           our
           present
           state
           or
           acts
           lawfull
           or
           unlawfull
           ,
           which
           is
           somewhat
           like
           the
           Turks
           conceit
           who
           judged
           ,
           that
           pleaseth
           God
           which
           succeeds
           prosperously
           ,
           
           and
           that
           to
           displease
           ,
           which
           fals
           out
           unhappily
           .
           7.
           
           According
           to
           this
           Exposition
           ,
           v.
           14.
           should
           be
           the
           same
           Argument
           with
           v.
           16.
           and
           so
           there
           should
           be
           an
           unnecessary
           repetition
           
           of
           the
           same
           Argument
           .
           8.
           
           By
           this
           exposition
           the
           sanctifying
           of
           an
           unbeliever
           should
           be
           ascribed
           to
           a
           woman
           ,
           whereas
           (
           though
           I
           deny
           not
           that
           she
           is
           said
           
             to
             save
             ,
             v.
          
           ●6
           .
           
             to
             win
          
           ,
           1
           Pet.
           3.
           1.
           
             to
             convert
             ,
             James
          
           5.
           20.
           
           )
           sanctifying
           is
           never
           ascribed
           to
           any
           but
           God
           and
           his
           Spirit
           .
           So
           1
           Cor.
           6.
           11.
           
           
             Ye
             are
             sanctifyed
             by
             the
             Spirit
             of
             our
             God.
          
           9.
           
           The
           word
           [
           holy
           ]
           is
           expounded
           in
           a
           sense
           no
           where
           else
           found
           ,
           nor
           is
           there
           any
           reason
           of
           that
           sense
           by
           way
           of
           allusion
           or
           otherwise
           given
           by
           the
           Doctor
           ,
           though
           according
           to
           him
           a
           known
           fact
           is
           expressed
           which
           had
           another
           appellation
           used
           commonly
           even
           in
           that
           Epistle
           ,
           ch
           .
           1.
           13
           ,
           14
           ,
           15
           ,
           16
           ,
           17.
           
           &
           12.
           13.
           
           For
           he
           expounds
           [
           holy
           ]
           by
           [
           
             are
             admitted
             to
             baptism
          
           ]
           and
           so
           makes
           the
           Apostle
           in
           narration
           of
           a
           fact
           to
           use
           a
           term
           to
           express
           what
           was
           in
           his
           conceit
           well
           known
           to
           them
           by
           a
           term
           not
           imagined
           to
           note
           the
           thing
           elsewhere
           ,
           when
           there
           was
           another
           term
           [
           baptized
           ]
           used
           in
           the
           same
           Epistle
           and
           familiar
           to
           them
           .
           10.
           
           He
           makes
           the
           Apostle
           to
           infer
           the
           lawfulness
           or
           duty
           of
           living
           together
           from
           that
           contingent
           event
           ,
           which
           might
           with
           like
           probability
           be
           brought
           to
           pass
           by
           another
           than
           the
           believing
           yoke-fellow
           ,
           even
           by
           the
           endeavour
           of
           a
           Father
           ,
           Mother
           ,
           Brother
           ,
           Sister
           ,
           Companion
           ,
           especially
           a
           Preacher
           of
           the
           Gospel
           .
           So
           that
           if
           this
           reason
           were
           of
           force
           to
           conclude
           husband
           and
           wife
           might
           live
           together
           ,
           because
           one
           may
           bring
           the
           other
           to
           the
           faith
           ,
           the
           reason
           might
           be
           as
           good
           for
           Father
           and
           Daughter
           ,
           Son
           and
           Mother
           ,
           Brother
           and
           Sister
           ,
           Companions
           ,
           Preacher
           and
           people
           to
           couple
           or
           live
           together
           ,
           because
           it
           hath
           been
           and
           there
           is
           great
           reason
           to
           hope
           one
           may
           convert
           the
           other
           .
           11.
           
           According
           to
           his
           exposition
           the
           Apostles
           speeches
           were
           not
           right
           .
           For
           according
           to
           him
           the
           meaning
           should
           be
           unless
           there
           were
           cohabiting
           ,
           and
           there
           had
           been
           an
           unbelieving
           husband
           brought
           to
           the
           faith
           by
           the
           wife
           ,
           and
           
             vice
             versa
          
           the
           Corinthians
           children
           could
           not
           reasonably
           be
           presumed
           to
           be
           admitted
           to
           baptism
           .
           2.
           
           Upon
           this
           ground
           that
           an
           unbelieving
           husband
           was
           brought
           to
           the
           faith
           by
           the
           wife
           and
           
             vice
             versa
          
           ,
           and
           there
           is
           great
           reason
           it
           might
           be
           so
           for
           the
           future
           the
           children
           of
           believing
           Corinthians
           unequally
           matched
           were
           admitted
           to
           baptism
           .
           Himself
           pag.
           257.
           saith
           .
           
             This
             must
             needs
             be
             the
             method
             of
             the
             Apostles
             arguing
             ,
             unless
             there
             were
             some
             hope
             ,
             that
             the
             〈◊〉
             of
             a
             believer
             should
             be
             a
             means
             to
             bring
             an
             unbeliever
             to
             t●●
             saith
             '
             tw●●l●
             certainly
             follow
             ,
             their
             children
             were
             unclean
             ,
          
           
           
             that
             is
             not
             admitted
             to
             baptism
             .
          
           Now
           I
           think
           all
           Paedobaptists
           will
           disclaim
           as
           manifestly
           false
           this
           proposition
           ,
           That
           the
           believing
           Corinthians
           young
           children
           were
           not
           or
           could
           not
           be
           ,
           or
           it
           could
           not
           be
           reasonably
           presumed
           they
           should
           be
           admitted
           to
           baptism
           ,
           till
           the
           unbelieving
           yoke-fellow
           were
           converted
           ,
           or
           without
           hopes
           or
           reasonable
           presumption
           ,
           that
           he
           might
           be
           won
           to
           the
           faith
           by
           the
           believer
           .
           It
           is
           such
           a
           toy
           as
           I
           cannot
           imagine
           they
           will
           own
           when
           they
           discern
           it
           .
           If
           they
           do
           they
           must
           quite
           change
           their
           plea
           and
           practise
           about
           infant
           baptism
           ,
           their
           plea
           being
           from
           the
           imagined
           federal
           holines
           of
           the
           childe
           of
           one
           believer
           without
           consideration
           of
           the
           others
           present
           or
           future
           faith
           ,
           and
           their
           practise
           being
           to
           baptize
           infants
           of
           one
           believer
           ,
           though
           the
           other
           parent
           died
           or
           should
           die
           in
           professed
           unbelief
           .
           And
           for
           the
           other
           proposition
           it
           is
           a
           like
           false
           ,
           that
           whether
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           note
           as
           much
           as
           
             hoc
             .
             posito
             ,
             upon
             this
             ground
          
           as
           the
           Doctor
           expresseth
           it
           ,
           or
           to
           be
           an
           Adverb
           of
           time
           noting
           when
           their
           children
           were
           holy
           it
           is
           most
           false
           ,
           that
           upon
           the
           ground
           of
           hopes
           of
           cohabiting
           and
           the
           conversion
           of
           the
           unbelieving
           ,
           yoke-fellow
           ,
           and
           experience
           of
           what
           happened
           ,
           the
           Corinthian
           believers
           yonger
           children
           no●
           deemed
           yet
           believers
           ,
           were
           admitted
           to
           baptism
           ,
           or
           were
           reasonably
           presumed
           to
           be
           admitted
           ,
           or
           that
           they
           were
           then
           admitted
           to
           baptism
           when
           the
           unbelieving
           husband
           was
           converted
           ,
           or
           likely
           to
           be
           converted
           by
           the
           believing
           wife
           and
           not
           before
           .
           This
           proposition
           I
           make
           no
           question
           other
           paedobaptists
           will
           disclaim
           ,
           nor
           need
           I
           any
           other
           proof
           against
           his
           sense
           than
           his
           own
           words
           against
           another
           interpretation
           brought
           in
           as
           the
           Anabaptists
           ,
           though
           I
           know
           none
           that
           so
           interpret
           it
           .
           I
           use
           his
           own
           words
           pag.
           257.
           sect
           .
           82.
           
             mutatis
             mutandis
             .
             Now
             I
             demand
             of
             this
             pretended
             interpretation
             ,
             whether
             it
             be
             possible
          
           Saint
           
             Pauls
             argument
             should
             conclude
             in
             this
             sense
             ?
             Suppose
          
           the
           Corinthian
           parents
           of
           these
           younger
           children
           
             had
             been
             one
             a
             believer
             ,
             and
             the
             other
             an
             unbeliever
             ,
             could
             it
             of
             them
             be
             concluded
             ,
             if
             they
             did
             not
             upon
             the
             hope
             of
             doing
             good
             one
             upon
             the
             other
             cohabit
             ,
             their
             children
             could
             not
             be
          
           holy
           by
           designation
           of
           the
           Church
           in
           baptism
           ,
           to
           which
           when
           they
           are
           brought
           by
           the
           congregation
           and
           admitted
           by
           the
           Minister
           they
           are
           thus
           consecrated
           and
           devoted
           to
           God
           ?
           
             This
             were
             absolutely
             to
             confine
             the
             Churches
             designations
          
           to
           holiness
           and
           the
           Ministers
           admissions
           thereto
           
             to
             none
             but
             the
             children
             of
             believers
             ,
             as
             if
             the
          
           
           
             childe
             of
             parents
          
           whereof
           one
           is
           a
           believer
           were
           not
           thus
           holy
           ,
           and
           admitted
           to
           baptism
           without
           experience
           of
           what
           hath
           been
           done
           in
           converting
           the
           unbeliever
           by
           the
           believer
           ,
           and
           hopes
           it
           should
           be
           so
           .
           
             It
             is
             known
          
           that
           admission
           to
           baptism
           depends
           upon
           Chrsts
           institution
           ,
           
             not
             upon
             such
             accidental
             conditions
             as
             is
             the
             cohabiting
             of
             the
             parents
             ,
          
           the
           experience
           of
           the
           converting
           some
           unbeliever
           by
           the
           believing
           yoke-fellow
           ,
           and
           hopes
           so
           of
           theirs
           .
           12.
           
           Unto
           all
           these
           I
           add
           ,
           that
           I
           never
           read
           or
           heard
           any
           Expositor
           antient
           or
           modern
           so
           expounding
           ,
           as
           this
           Doctor
           or
           Dictator
           doth
           ,
           nor
           do
           I
           think
           he
           can
           shew
           any
           .
           Sure
           I
           am
           
             Augustin
             .
             tom
          
           .
           7.
           
             de
             pec●
             .
             merito
             &
             remiss
             .
             c.
          
           26.
           saith
           ,
           
             Ac
             per
             hoc
             et
             illa
             sanctificatio
             cujuscunque
             modi
             sit
             ,
             quam
             in
             filiis
             fidelium
             esse
             dixit
             Apostolus
             ad
             istam
             de
             baptismo
             &
             p●ccati
             origine
             vel
             remissione
             quaestionem
             omninò
             non
             pertinet
             .
          
        
         
           But
           let
           us
           consider
           what
           Dr.
           Hammond
           brings
           for
           this
           Paraphrase
           ,
           Sect.
           32.
           he
           speaks
           thus
           ,
           
             That
             this
             is
             the
             true
             importance
             of
             the
             Apostles
             words
             ,
             and
             force
             of
             his
             arguing
             doth
             for
             the
             former
             part
             of
             it
             appear
             evident
             .
             First
             ,
             by
             the
             word
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             hath
             been
             sanctified
             ,
             which
             must
             needs
             refer
             to
             some
             past
             known
             examples
             and
             experiences
             of
             this
             kinde
             ,
             or
             else
             there
             could
             be
             no
             reasonable
             account
             given
             of
             the
             Apostles
             setting
             it
             in
             the
             Praeter-tense
             .
          
        
         
           Answ.
           As
           Dr.
           Hammonds
           Paraphrase
           expresseth
           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
           onely
           some
           example
           past
           ,
           but
           also
           some
           to
           come
           ,
           of
           which
           there
           can
           be
           a
           less
           reasonable
           account
           given
           than
           of
           putting
           it
           in
           the
           Present-tense
           in
           English.
           
        
         
           But
           sayth
           he
           ,
           
             It
             is
             put
             in
             the
             Praeter-tense
             in
          
           Greek
           .
        
         
           Answ.
           I
           presume
           the
           Doctor
           knows
           that
           enallage
           or
           change
           of
           Tense
           is
           frequent
           in
           Languages
           ,
           even
           in
           the
           Greek
           ,
           though
           it
           abound
           in
           Tenses
           above
           other
           Languages
           .
           In
           the
           same
           Epistle
           c.
           11.
           24
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Present-tense
           is
           put
           for
           the
           Future
           ,
           even
           in
           the
           same
           Verse
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           rendred
           by
           Dr.
           Hammond
           himself
           ,
           
             Else
             were
             your
             chidren
             unclean
          
           ,
           so
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           must
           be
           put
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &
           so
           an
           Enallage
           either
           of
           Tense
           or
           Mood
           ,
           or
           both
           .
           And
           in
           the
           very
           next
           vers
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           manifestly
           put
           in
           the
           Praeter-tense
           for
           the
           Present
           ,
           as
           all
           Interpreters
           I
           know
           render
           it
           ,
           &
           the
           same
           enallage
           or
           change
           
           of
           Tense
           Camerarius
           conceives
           in
           the
           term
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           ,
           which
           is
           chiefest
           ,
           this
           sense
           seems
           to
           be●it
           it
           best
           ,
           there
           being
           no
           plainer
           and
           clearer
           than
           this
           ,
           
             Therefore
             the
             believer
             may
             live
             with
             the
             unbelieving
             yoke-fellow
             ;
             because
             the
             Husband
             though
             an
             infidel
             ,
             yet
             is
             to
             his
             own
             Wife
             ,
             in
             respect
             of
             her
             ,
             and
             to
             her
             conjugal
             use
             ,
             a●
             if
             he
             were
             sanctified
             .
          
           But
           if
           it
           be
           in
           the
           Praeter-tense
           ,
           yet
           it
           may
           be
           understood
           of
           a
           past
           thing
           yet
           continued
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           John
           3.
           18.
           notes
           an
           act
           still
           continued
           in
           force
           .
           So
           that
           notwithstanding
           the
           Doctors
           conceit
           ,
           yet
           there
           may
           be
           a
           very
           reasonable
           account
           given
           without
           understanding
           it
           of
           an
           Example
           of
           another
           person
           sanctified
           heretofore
           by
           another
           Wife
           ,
           which
           is
           very
           far
           from
           the
           Apostles
           meaning
           ,
           as
           I
           shew
           before
           .
        
         
           Secondly
           ,
           sayth
           he
           ,
           
             by
             the
             Phrase
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             by
             or
             through
             the
             Wife
             .
             This
             the
             Preposition
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             so
             ordinarilly
             signifies
             ,
             that
             it
             cannot
             need
             to
             be
             farther
             testified
             ,
             (
             in
             this
             notion
             it
             is
             that
             we
             here
             take
             it
             )
             whereas
             the
             notion
             which
             by
             opposers
             is
             here
             affixt
             to
             it
             ,
             that
             it
             should
             signifie
          
           to
           (
           that
           to
           
             which
             is
             a
             sign
             of
             the
             Dative-case
          
           )
           [
           sanctified
           to
           
             the
             Wife
          
           ,
           (
           
             as
             meat
             to
             the
             believer
          
           )
           
             made
             lawfull
             to
             her
             to
             live
             with
          
           ]
           
             is
             never
             once
             found
             to
             belong
             to
             it
             ,
             in
             the
             New
             Testament
             ,
             nor
             can
             with
             any
             tolerable
             congruity
             or
             Grammatical
             analogy
             be
             affixt
             to
             it
             .
             All
             the
             places
             that
             are
             produced
             for
             this
             sense
             are
             commonly
             mistaken
             .
             So
             Matth.
          
           17.
           12.
           
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             is
             not
          
           fecerunt
           ei
           ,
           
             they
             have
             done
             to
             him
             ,
             but
             on
             him
             or
             against
             him
             :
             so
             as
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             used
             for
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             which
             is
             an
             ordinary
             acception
             of
             it
             .
             So
             Acts
          
           4.
           12.
           
           
             There
             is
             no
             name
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             it
             is
             not
          
           [
           
             given
             unto
             men
          
           ]
           
             but
             among
             men
             :
             and
             that
             is
             an
             ordinary
             notion
             of
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             for
             among
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Is
             God
             among
             us
             ?
             and
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Christ
             among
             us
             ,
             and
             many
             the
             like
             .
             So
          
           1
           Cor.
           7.
           15.
           
           
             God
             hath
             called
             us
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
             It
             is
             not
             to
             ,
             as
             the
             note
             of
             a
             Dative-case
             ,
             but
             unto
             peace
             ,
             as
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             again
             taken
             for
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             So
             Ga●l
          
           :
           1.
           16.
           
             to
             reveal
             his
             own
             Son
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
             It
             is
             not
          
           [
           
             to
             me
          
           ]
           but
           [
           
             by
             or
             through
             me
             to
             others
          
           ]
           
             as
             it
             follows
             ,
             that
             I
             might
             preach
             him
             .
             And
             when
             it
             there
             follows
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             it
             is
             not
          
           [
           to
           
             but
             again
             among
             the
             Gentiles
          
           ]
           And
           2
           Pet.
           1.
           5.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             is
             Add
             unto
             your
             saith
             virtue
             ,
             &c.
             in
             the
             notion
             of
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             unto
             your
             faith
             ,
             or
             over
             and
             above
             that
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             superadd
             virtue
             ,
             or
             fortitude
             ,
             or
             constancy
             ,
             that
             which
             in
             this
             time
             of
             persecution
             they
             stood
             so
             much
             in
             need
             of
             .
             And
             so
             still
             the
          
           
           
             rendring
             it
             [
             to
             the
             Wife
             ]
             will
             be
             without
             any
             one
             example
             ,
             and
             the
             turning
             it
             quite
             into
             another
             phrase
             ,
             as
             if
             it
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             without
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             which
             to
             do
             without
             any
             necessity
             or
             reason
             (
             save
             onely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             serve
             the
             opposers
             turn
             upon
             the
             place
             ,
             and
             support
             his
             false
             opinion
             ,
             must
             needs
             be
             very
             unreasonable
             .
          
        
         
           Answ.
           I
           subscribe
           to
           this
           last
           speech
           :
           But
           all
           that
           the
           Doctor
           saith
           makes
           me
           not
           to
           recede
           from
           the
           rendering
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           1
           Cor.
           7.
           14.
           
           [
           to
           ]
           as
           noting
           the
           Dative
           case
           ,
           and
           being
           redundant
           .
           Not
           out
           of
           any
           necessity
           to
           serve
           my
           turn
           :
           For
           if
           it
           be
           read
           [
           
             in
             the
             wife
          
           and
           expounded
           as
           Beza
           doth
           
             Annot.
             In
             locum
             respectu
             uxoris
             ,
             in
             respect
             of
             the
             wife
             ,
          
           expounding
           [
           
             is
             or
             hath
             been
             sanctified
             in
             the
             wife
          
           ]
           thus
           ,
           hath
           been
           or
           is
           enioyed
           in
           coniugal
           use
           lawfully
           in
           respect
           of
           his
           wife
           ,
           it
           will
           as
           well
           serve
           my
           turn
           .
           And
           in
           this
           sense
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           as
           much
           as
           ergà
           towards
           ,
           apud
           with
           ,
           and
           is
           as
           much
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           sense
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           are
           used
           ,
           2
           Cor.
           13.
           3.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           v.
           4.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           But
           it
           will
           not
           serve
           the
           Doctors
           turn
           unless
           he
           can
           prove
           that
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           must
           be
           renderd
           [
           by
           ]
           and
           notes
           the
           instrument
           ,
           yea
           and
           [
           
             by
             the
             wife
          
           ]
           must
           signify
           [
           
             by
             the
             company
             and
             conversation
             of
             the
             believer
          
           ]
           which
           supplement
           is
           not
           yet
           proved
           ,
           no●
           do
           I
           think
           can
           be
           proved
           to
           be
           necessary
           .
           The
           reason
           why
           I
           still
           adhere
           to
           the
           reading
           of
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           ]
           is
           ,
           1.
           
           Because
           it
           seems
           to
           me
           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
             so
             in
             himself
             unsanctified
             ,
             yet
             in
             or
             to
             the
             wife
             or
             his
             wife
             he
             is
             as
             if
             he
             were
             sanctified
             ,
             it
             's
             all
             one
             in
             respect
             of
             lawfull
             conjugal
             use
             as
             if
             he
             were
             sanctified
             .
          
           2.
           
           Because
           ,
           though
           the
           Doctor
           deny
           it
           ,
           yet
           I
           aver
           the
           notion
           of
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           to
           as
           a
           sign
           of
           the
           Dative
           case
           ]
           is
           found
           more
           than
           once
           in
           the
           New
           Testament
           ,
           and
           may
           with
           good
           congruity
           and
           Grammatical
           analogy
           be
           affixt
           to
           it
           .
           Of
           the
           which
           places
           the
           first
           he
           brings
           cannot
           be
           eluded
           .
           1.
           
           Because
           the
           same
           speech
           which
           is
           Mat.
           17.
           12.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           Mark
           9.
           13.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           rendered
           by
           Beza
           in
           the
           former
           place
           
             fecerunt
             ei
             they
             did
             to
             him
             .
          
           2.
           whereas
           he
           saith
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           used
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             on
             him
             or
             against
             him
          
           ,
           and
           that
           
             this
             is
             an
             ordinary
             acception
             of
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           grant
           that
           it
           is
           an
           ordinary
           acception
           to
           use
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           not
           in
           the
           sense
           he
           here
           conceives
           ,
           to
           wit
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           [
           
             on
             or
             against
             a
             person
          
           .
           ]
           It
           had
           been
           meet
           the
           Doctor
           should
           have
           given
           at
           least
           one
           instance
           of
           such
           a
           construction
           ,
           which
           I
           do
           
           not
           yet
           believe
           he
           can
           do
           .
           However
           if
           he
           could
           ,
           yet
           me
           thinks
           it
           should
           satisfie
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           notes
           no
           more
           than
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           is
           a
           sign
           of
           the
           Dative
           case
           ,
           because
           Mark
           ,
           who
           seems
           to
           have
           abbreviated
           Matthew
           ,
           so
           expresseth
           it
           ;
           and
           the
           common
           use
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           when
           it
           notes
           dealings
           of
           man
           to
           man
           whether
           good
           or
           bad
           is
           usually
           expressed
           by
           the
           Dative
           case
           :
           as
           Matth.
           7.
           12
           ,
           &
           18.
           12.
           
           &
           20.
           32.
           
           &
           21.
           36
           ,
           40.
           
           &
           25.
           40
           ,
           45.
           
           There
           is
           another
           instance
           which
           I
           conceive
           cannot
           be
           eluded
           ,
           to
           wit
           ,
           Col.
           1.
           23.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             which
             was
             preached
             in
             every
             creature
             .
          
           Where
           ,
           1.
           
           There
           is
           no
           other
           sense
           than
           that
           of
           the
           Dative
           case
           that
           hath
           any
           tolerable
           conguity
           or
           Grammatical
           analogy
           affixt
           to
           it
           .
           Mr.
           Den's
           conceit
           of
           preaching
           the
           Gospel
           in
           the
           Sun
           ,
           Moon
           ,
           &c.
           is
           so
           wild
           that
           I
           presume
           ,
           it
           will
           be
           easily
           rejected
           .
           For
           let
           men
           imagine
           the
           most
           they
           can
           of
           Gods
           grace
           discernible
           in
           the
           creature
           ,
           yet
           the
           Gospel
           in
           which
           Christians
           hope
           and
           of
           which
           Paul
           was
           a
           Minister
           is
           not
           discernible
           thereby
           .
           Nor
           is
           here
           any
           place
           for
           those
           conceits
           of
           putting
           [
           in
           ]
           
             for
             on
             ,
             against
             ,
             among
             ,
             over
             and
             above
          
           or
           the
           like
           ]
           For
           the
           use
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             preach
          
           ,
           is
           commonly
           with
           a
           Dative
           case
           of
           the
           object
           ,
           as
           1
           Cor.
           9.
           27.
           1
           
           Pet.
           3.
           19.
           
           Acts
           8.
           5.
           
           &
           10.
           42.
           
           Luke
           4.
           18.
           
           I
           deny
           not
           but
           1
           Tim.
           3.
           16.
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           But
           our
           Translators
           have
           there
           renderd
           it
           [
           
             unto
             the
             Gentiles
          
           ]
           the
           vulgar
           [
           
             praedicatum
             est
             gentibus
          
           ]
           Beza
           [
           
             praedicatus
             est
             gentibus
          
           ]
           as
           if
           there
           it
           noted
           onely
           the
           Dative
           case
           .
           And
           if
           there
           it
           should
           be
           [
           
             among
             the
             Gentiles
          
           ]
           yet
           it
           cannot
           be
           so
           Col.
           1.
           23.
           because
           the
           object
           is
           in
           the
           singular
           number
           :
           But
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           when
           it
           is
           for
           [
           among
           ]
           is
           joyned
           still
           to
           a
           noune
           of
           the
           plural
           .
           It
           is
           true
           1
           Thes.
           2.
           9.
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           
             unto
             you
          
           is
           no
           more
           than
           
             to
             you
          
           ,
           and
           shews
           not
           onely
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           also
           notes
           the
           same
           with
           the
           Dative
           case
           without
           either
           preposition
           .
           2.
           
           That
           which
           puts
           ,
           this
           thing
           out
           of
           all
           doubt
           the
           phrase
           Col.
           1.
           23.
           answers
           (
           as
           
             Beza
             Camerarius
             ,
             Piscator
             ,
             &c.
          
           conceive
           ,
           and
           me
           thinks
           none
           should
           deny
           )
           to
           that
           Mark
           16.
           15.
           where
           our
           Lord
           Chrst
           bids
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             preach
             the
             Gospel
             to
             every
             creature
             ,
          
           and
           there
           that
           which
           was
           expressed
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Col.
           1.
           23.
           is
           expressed
           onely
           by
           the
           Dative
           case
           without
           it
           Mark
           16.
           15.
           nor
           do
           I
           yet
           conceive
           but
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Acts
           4.
           12
           is
           better
           renderd
           [
           
             to
             men
          
           ]
           than
           
             among
             men
          
           .
           ]
           1.
           
           Because
           the
           verb
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           several
           voyces
           and
           other
           verbs
           of
           giving
           have
           most
           regularly
           and
           constantly
           
           a
           Dative
           of
           the
           person
           after
           them
           ,
           as
           both
           Grammarians
           in
           their
           Syntaxes
           teach
           ,
           &
           many
           instances
           in
           the
           New
           Testament
           prove
           ,
           as
           Acts
           3.
           16.
           
           &
           4.
           29.
           
           &
           5.
           31.
           32.
           
           &
           7.
           5
           ,
           8
           ,
           10
           ,
           25
           ,
           28.
           
           Besides
           many
           more
           there
           and
           throughout
           the
           sacred
           Writings
           .
           2.
           
           Because
           if
           it
           had
           been
           [
           
             among
             men
          
           ]
           it
           had
           been
           to
           be
           placed
           after
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           other
           ;
           for
           so
           the
           sense
           would
           have
           been
           clear
           ,
           
             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
           not
           be
           read
           
             among
             men
          
           ,
           but
           
             to
             men
          
           .
           3.
           
           It
           seems
           to
           me
           not
           good
           sense
           ,
           or
           not
           true
           ,
           that
           Christ
           was
           a
           name
           given
           among
           men
           :
           for
           though
           he
           were
           among
           men
           ,
           yet
           he
           was
           given
           from
           above
           .
           4.
           
           To
           all
           which
           I
           add
           the
           words
           of
           
             Beza
             Annot.
             in
             Act.
             Apost
             .
             c.
          
           4.
           v.
           12.
           
           
             Inter
             homines
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Hebr.
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             beadam
             ,
             id
             est
             ,
             hominibus
             ut
             rectè
             convertit
             vet
             us
             interpres
             ,
             &
             Ireneus
             quoque
             lib.
          
           3.
           cap.
           12.
           
             sicut
             insra
          
           7.
           44.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             non
             aliud
             declarat
             quàm
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Camerarius
           renders
           it
           ,
           
             Attributum
             hominibus
          
           .
           And
           for
           the
           other
           Text
           Gal.
           1.
           16.
           
           Me
           thinks
           the
           Doctors
           exposition
           makes
           the
           Apostle
           tautologize
           ineptly
           ,
           when
           he
           expounds
           
             when
             it
             pleased
             God
             to
             reveal
             his
             Son
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             to
             me
             ,
             but
             by
             or
             through
             me
             to
             others
             .
          
           For
           what
           is
           it
           to
           reveal
           his
           Son
           by
           him
           or
           through
           him
           to
           others
           ,
           but
           to
           preach
           the
           Gospel
           to
           them
           ?
           And
           is
           it
           not
           then
           to
           tautologize
           to
           say
           ,
           when
           it
           pleased
           God
           ,
           that
           I
           should
           preach
           the
           Son
           of
           God
           to
           others
           that
           I
           might
           preach
           the
           Gospel
           ?
           Can
           preaching
           the
           Gospel
           be
           fitly
           sayd
           to
           be
           the
           end
           or
           consequent
           of
           preaching
           the
           Son
           of
           God
           which
           is
           all
           one
           with
           preaching
           the
           Gospel
           ?
           And
           for
           2
           Pet.
           1.
           5.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           there
           is
           no
           reason
           to
           imagine
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           be
           put
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           sith
           the
           simple
           and
           compound
           are
           usually
           put
           with
           the
           Dative
           after
           them
           ,
           as
           2
           Cor.
           9.
           10.
           
           Gal.
           3.
           5.
           and
           in
           other
           Authors
           .
           Nor
           do
           I
           finde
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           any
           Author
           ,
           and
           what
           the
           Doctor
           observes
           ,
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           superadde
           ,
           it
           rather
           confirms
           it
           ,
           that
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           over
           ,
           so
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           to
           ;
           no●
           is
           the
           Doctor
           I
           suppose
           ignorant
           of
           that
           Rule
           in
           Grammar
           ,
           
             Verba
             addendi
             ,
             supplendi
             regunt
             Dativum
             .
          
           Besides
           these
           I
           have
           alleged
           in
           the
           first
           part
           of
           this
           
             Review
             s.
          
           11.
           pag.
           96.
           out
           of
           the
           
             Septuagint
             .
             Deut.
          
           28.
           60.
           2
           
           Kings
           7.
           27.
           plain
           passages
           of
           putting
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           so
           as
           to
           note
           the
           Dative
           case
           ,
           with
           the
           speeches
           of
           some
           learned
           men
           ,
           whereto
           I
           add
           that
           Psal.
           68.
           18.
           that
           which
           the
           Septuagint
           hath
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Apostle
           hath
           Ephes.
           4.
           8.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           I
           take
           to
           be
           more
           than
           enough
           to
           refute
           the
           Doctors
           speech
           
             that
             the
             notion
             wherein
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
          
           To
           ,
           
             which
             is
             a
             sign
             of
             the
             Dative
             caese
             is
             never
             once
             found
             to
             belong
             to
             it
             in
             the
             New
             Testament
             ,
             nor
             can
             with
             any
             tolerable
             congruity
             or
             Grammatical
             analogy
             be
             affixt
             to
             it
             ,
          
           and
           that
           he
           talks
           
             ad
             randum
          
           ,
           when
           he
           intimates
           ,
           that
           by
           co●struing
           it
           so
           ,
           1
           Cor.
           7.
           14.
           ther
           's
           a
           turning
           it
           quite
           to
           another
           phrase
           to
           serve
           the
           turn
           upon
           the
           place
           .
           The
           Doctor
           goes
           on
           thus
           .
        
         
           
             Thirdly
             ,
             this
             appears
             most
             irrefragably
             ,
             by
             the
             express
             words
             added
             on
             this
             Argument
             ,
             v.
          
           16.
           
             where
             [
             the
             unbelievers
             having
             been
             sanctified
             by
             the
             believer
             ]
             (
             used
             as
             an
             Argument
             why
             they
             should
             live
             together
             )
             is
             farther
             explained
             by
             these
             words
             of
             an
             undoubted
             perspicuous
             sense
             ;
             For
             what
             knowest
             thou
             O
             Wife
             whether
             thou
             shalt
             save
             thy
             Husband
             ?
             Or
             how
             knowest
             thou
             O
             Husband
             whether
             thou
             shalt
             save
             thy
             Wife
             ?
             where
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             save
             .
             which
             ordinarily
             signifies
             to
             reduce
             ,
             as
             it
             is
          
           1
           Pet.
           3.
           1.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             gain
             )
             to
             repentance
             from
             heathenism
             or
             wicked
             life
             is
             set
             parallel
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             sanctifying
             ,
             and
             makes
             it
             clear
             what
             was
             meant
             by
             it
             .
          
        
         
           Answ.
           However
           the
           Doctor
           conceive
           ,
           yet
           doth
           it
           not
           appear
           to
           me
           probably
           ,
           much
           less
           irrefragably
           by
           express
           words
           ,
           that
           v.
           16.
           is
           added
           further
           as
           an
           explanation
           of
           the
           words
           ,
           v.
           14.
           
           
             The
             unbelieving
             Husband
             hath
             been
             sanctified
             in
             the
             Wife
             .
          
           For
           ,
           1.
           though
           some
           conceive
           v.
           15.
           to
           be
           put
           parenthetically
           as
           Grotius
           ,
           and
           that
           v.
           16.
           belongs
           to
           the
           matter
           of
           v.
           12
           ,
           13
           ,
           14.
           yet
           
             Beza
             ,
             Piscator
          
           ,
           and
           others
           conceive
           that
           v.
           16.
           hath
           reference
           to
           the
           words
           v.
           15.
           
           
             God
             hath
             called
             us
             to
             peace
             ,
          
           that
           is
           ,
           to
           live
           peaceably
           together
           ,
           &
           as
           an
           encouragement
           thereto
           v.
           14.
           is
           added
           :
           none
           that
           I
           know
           besides
           the
           Doctor
           makes
           v.
           16.
           to
           explain
           the
           forepart
           of
           v.
           14.
           2.
           
           Nor
           is
           there
           likelihood
           that
           the
           Apostle
           doth
           use
           v.
           16.
           as
           an
           explanation
           of
           the
           forepart
           of
           v.
           14.
           it
           being
           not
           his
           wont
           to
           express
           a
           thing
           obscurely
           ,
           and
           than
           presently
           to
           express
           it
           more
           plainly
           ,
           or
           to
           use
           unnecessary
           repetitions
           in
           such
           short
           resolutions
           as
           are
           here
           ,
           especially
           there
           being
           not
           any
           thing
           mystical
           in
           it
           ,
           but
           matter
           of
           fact
           .
           3.
           
           If
           he
           had
           made
           v.
           16.
           an
           explanation
           of
           the
           words
           v.
           14.
           
           
             The
             unbelieving
             husband
             hath
             been
             sanctified
             in
             the
             wife
             and
             vice
             versa
             ,
          
           he
           would
           have
           usdd
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           Rom.
           9.
           8.
           or
           some
           such
           like
           term
           ;
           But
           he
           useth
           1
           Cor.
           7.
           16.
           the
           expression
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             For
             how
             knowest
             thou
          
           ?
           Which
           plainly
           sheweth
           it
           to
           be
           a
           further
           argument
           to
           move
           them
           to
           live
           together
           ,
           not
           an
           explanation
           of
           a
           former
           speech
           :
           for
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           ]
           is
           a
           particle
           shewing
           it
           to
           be
           a
           further
           reason
           of
           it
           .
           4.
           
           It
           to
           me
           appears
           irrefragably
           ,
           because
           according
           to
           the
           Doctors
           exposition
           v.
           16.
           doth
           not
           explain
           the
           forepart
           of
           v.
           14.
           
           For
           according
           to
           him
           the
           word
           [
           
             hath
             been
             sanctified
          
           ]
           must
           needs
           
             refer
             to
             some
             past
             known
             examples
          
           and
           experiments
           of
           converting
           of
           other
           unbelieving
           yoke
           .
           fellows
           by
           the
           believing
           parties
           ,
           or
           else
           sayth
           he
           ,
           
             There
             could
             be
             no
             reasonable
             account
             given
             of
             the
             Apostles
             setting
             it
             in
             the
             Praeter-tense
             .
          
           But
           v.
           16.
           
           
             For
             what
             knowest
             thou
             O
             Wife
             whether
             thou
             shalt
             save
             thy
             Husband
             ?
             Or
             how
             knowest
             thou
             O
             man
             whether
             thou
             shalt
             save
             thy
             Wife
             ?
          
           Mentions
           a
           thing
           to
           be
           ,
           and
           that
           as
           a
           possible
           but
           not
           certain
           event
           ,
           and
           that
           concerning
           one
           that
           is
           an
           unbeliever
           .
           Now
           that
           the
           words
           mentioning
           a
           possible
           uncertain
           event
           concerning
           others
           should
           explain
           the
           words
           that
           speak
           of
           a
           thing
           past
           about
           others
           is
           out
           of
           my
           reach
           :
           Surely
           it
           seems
           to
           me
           ridiculous
           to
           paraphrase
           ,
           v.
           14.
           
           
             The
             unbelieving
             Husband
             hath
             been
             sanctified
             in
             the
             Wife
             ,
          
           thus
           ,
           
             For
             what
             knowest
             thou
             O
             Wife
             whether
             thou
             shalt
             save
             thy
             Husband
             ?
          
           and
           therefore
           I
           take
           the
           Doctors
           conceits
           in
           this
           to
           be
           his
           dotage
           .
        
         
           The
           Doctor
           adds
           ,
           Sect.
           33.
           
           
             Which
             being
             once
             yielded
             to
             be
             the
             true
             meaning
             of
             the
             first
             part
             ,
             there
             will
             then
             be
             little
             reason
             to
             doubt
             but
             that
             this
             of
             the
             admission
             of
             the
             Christian
             children
             to
             baptism
             on
             this
             score
             ,
             is
             the
             importance
             of
             the
             later
             part
             ,
             that
             and
             no
             other
             being
             it
             ,
             which
             exactly
             accords
             with
             the
             former
             reasoning
             ,
             and
             it
             being
             not
             imaginable
             ,
             that
             this
             should
             be
             here
             added
             in
             that
             argumentative
             stile
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whereas
             (
             or
             for
             )
             elsewere
             ,
             &c.
             if
             it
             were
             not
             an
             enforcing
             of
             the
             foregoing
             Position
             thus
             proved
             by
             him
             .
          
        
         
           Answ.
           It
           is
           true
           the
           style
           is
           argumentative
           ,
           and
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           else
           were
           ]
           shews
           the
           latter
           part
           of
           the
           verse
           ,
           1
           Cor.
           7.
           14.
           to
           be
           an
           inforcing
           of
           the
           foregoing
           position
           of
           the
           same
           verse
           asserted
           ,
           I
           say
           not
           proved
           by
           him
           .
           But
           that
           this
           exposition
           [
           
             else
             were
             your
             children
             unclean
             ,
             that
             is
             ,
             not
             admitted
             to
             baptism
             ,
             but
             now
             they
             are
             holy
             ,
             that
             is
             ,
             admitted
             to
             Christian
             baptism
          
           ]
           exactly
           accords
           with
           the
           former
           reasoning
           yielded
           ,
           so
           as
           that
           the
           Doctors
           paraphrase
           
           being
           once
           yielded
           to
           be
           the
           true
           meaning
           of
           the
           first
           part
           there
           will
           be
           little
           reason
           to
           doubt
           but
           that
           this
           ,
           of
           the
           admission
           of
           the
           Christian
           children
           to
           baptism
           on
           this
           score
           is
           the
           importance
           of
           the
           later
           part
           ,
           is
           so
           far
           from
           having
           any
           colour
           of
           truth
           ,
           that
           in
           my
           apprehension
           the
           Doctors
           exposition
           makes
           the
           Apostles
           words
           
             Are
             nam
             sine
             calce
             ,
             sand
             without
             lime
             ,
          
           that
           is
           without
           connexion
           .
           For
           what
           shew
           of
           connexion
           is
           there
           in
           this
           consequence
           ,
           
             If
             some
             other
             unbelieving
             yoke-fellow
             had
             not
             been
             converted
             by
             the
             faith
             ,
             diligence
             and
             conversation
             of
             the
             believing
             party
             that
             then
             was
             ,
             then
             the
             children
             of
             you
             who
             are
             believers
             ,
             but
             begotten
             or
             brought
             forth
             by
             one
             that
             yet
             is
             an
             unbeliever
             had
             not
             been
             admitted
             to
             Christian
             baptism
             in
             infancy
             :
             but
             now
             ,
             that
             is
             upon
             this
             score
             that
             some
             former
             unbelieving
             yoke-fellows
             have
             been
             brought
             to
             the
             faith
             of
             Christ
             by
             the
             faith
             ,
             conversation
             and
             diligence
             of
             the
             believer
             ,
             they
             have
             been
             admitted
             to
             baptism
             ?
          
           According
           to
           the
           tenour
           of
           this
           reasoning
           these
           propositions
           should
           be
           included
           in
           the
           Apostles
           argument
           .
           
             The
             children
             of
             a
             believing
             yoke-fellow
             who
             is
             joyned
             to
             an
             unbeliever
             had
             not
             been
             admitted
             to
             Christian
             baptism
             ,
             if
             some
             other
             believing
             yoke-fellow
             had
             not
             been
             brought
             to
             the
             faith
             .
             The
             children
             of
             a
             believer
             by
             a
             unbelieving
             yoke-fellow
             have
             been
             admitted
             to
             Christian
             baptism
             by
             reason
             that
             it
             hath
             been
             usual
             that
             other
             believers
             have
             brought
             the
             unbeliever
             to
             the
             faith
             .
          
           Whence
           will
           follow
           .
           1.
           
           That
           at
           the
           first
           conversion
           of
           a
           people
           ,
           at
           whieh
           time
           there
           is
           no
           experiment
           of
           such
           events
           of
           the
           believing
           yoke-fellows
           bringing
           the
           infidel
           to
           the
           faith
           ,
           then
           the
           infants
           of
           the
           believer
           were
           not
           admitted
           to
           Christian
           baptism
           :
           which
           is
           directly
           contrary
           to
           the
           Jewish
           batizing
           infants
           of
           proselytes
           ,
           which
           is
           onely
           at
           first
           conversion
           ,
           which
           yet
           the
           Doctor
           will
           have
           the
           patern
           of
           our
           Christian
           baptism
           .
           2.
           
           That
           the
           Doctor
           derives
           a
           title
           to
           baptism
           of
           this
           believers
           infant
           children
           from
           the
           diligence
           and
           happy
           success
           which
           another
           believer
           hath
           had
           ,
           which
           is
           a
           thing
           meerly
           extrinsecal
           to
           the
           institution
           of
           baptism
           .
           For
           where
           did
           ever
           Christ
           say
           ,
           Baptize
           those
           or
           their
           children
           who
           are
           yoke-fellows
           to
           unbelievers
           ,
           for
           some
           other
           believing
           yoke-fellows
           have
           had
           good
           success
           in
           converting
           their
           yoke-fellows
           to
           the
           faith
           ?
           I
           can
           hardly
           forbear
           to
           call
           such
           reasoning
           
             à
             baculo
             ad
             angulum
          
           .
           On
           the
           other
           side
           ,
           the
           Doctors
           exposition
           makes
           the
           children
           of
           the
           believer
           
           joyned
           to
           the
           unbeliever
           not
           capable
           of
           Christian
           baptism
           ,
           if
           there
           had
           not
           been
           some
           experiment
           of
           a
           believer
           bringing
           to
           the
           faith
           the
           unbelieving
           yoke-fellow
           ,
           and
           some
           hopes
           that
           the
           present
           unbeliever
           would
           become
           a
           Christian
           by
           the
           diligence
           of
           the
           other
           yoke
           fellow
           ,
           which
           would
           exclude
           the
           believers
           childe
           from
           baptism
           whose
           yoke-fellow
           is
           deceased
           in
           unbelief
           ,
           and
           so
           the
           conversion
           of
           that
           person
           is
           hopeless
           .
           So
           that
           what
           ever
           pretences
           are
           made
           for
           infant-baptism
           ,
           no
           children
           (
           according
           to
           the
           Doctors
           exposition
           )
           of
           a
           believer
           can
           be
           rightly
           baptized
           without
           proof
           of
           such
           experiment
           of
           the
           converting
           of
           the
           unbeleiving
           yoke-fellow
           by
           the
           believer
           ;
           it
           would
           not
           suffice
           that
           the
           conversion
           be
           by
           a
           Minister
           ,
           &c.
           
           Now
           this
           being
           rare
           and
           hard
           to
           prove
           ,
           it
           will
           certainly
           make
           questionable
           ,
           if
           not
           void
           most
           of
           the
           pretended
           infant
           baptisms
           that
           are
           .
           Confident
           I
           am
           that
           no
           Paedobaptist
           ancient
           or
           modern
           besides
           the
           Doctor
           ever
           asserted
           Paedobaptism
           on
           this
           score
           ,
           which
           is
           the
           onely
           ground
           ,
           if
           the
           Doctors
           exposition
           of
           the
           Apostle
           be
           right
           .
           The
           Ancients
           did
           admit
           to
           baptism
           any
           ones
           childe
           whether
           Pagans
           or
           Believers
           being
           brought
           to
           them
           ,
           as
           I
           shew
           in
           my
           
             Examen
             part
          
           .
           1.
           sect
           .
           8.
           
           But
           I
           need
           say
           no
           more
           to
           refute
           this
           exposition
           being
           the
           most
           unlikely
           of
           all
           that
           I
           have
           hitherto
           met
           with
           :
        
         
           He
           tels
           us
           Sect.
           34.
           
           
             What
             is
             thought
             fit
             to
             be
             brought
             for
             the
             eluding
             and
             avoiding
             this
             interpretation
             will
             be
             most
             fitly
             considered
             anon
             in
             answer
             to
             the
             Anabaptists
             plea.
             
          
        
         
           Answ.
           The
           falsly
           so
           called
           Anabaptists
           have
           not
           allowed
           Dr.
           
             Jeremiah
             Taylour
          
           to
           make
           their
           plea
           ,
           nor
           do
           they
           all
           ,
           if
           any
           of
           them
           frame
           their
           plea
           as
           he
           lays
           it
           ,
           yet
           it
           is
           shewed
           above
           ,
           that
           the
           Reply
           Dr.
           Hammond
           makes
           to
           overthrow
           their
           pretended
           answer
           overthrows
           his
           own
           exposition
           .
        
         
           But
           he
           goes
           on
           ,
           
             Mean
             while
             for
             the
             confirming
             of
             it
             ,
             it
             may
             be
             remembered
             ,
             what
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             holy
             is
             known
             to
             signify
             in
             the
             sacred
             dialect
             ,
             not
             onely
             an
             inherent
             ,
             but
             a
             relative
             holiness
             ,
             being
             separate
             or
             set
             apart
             to
             God
             ,
             discriminated
             from
             common
             ordinary
             things
             ,
             or
             persons
             ,
             and
             as
             that
             belongs
             to
             higher
             degrees
             of
             separation
             ,
             the
             office
             of
             a
             Prophet
             or
             the
             like
             ,
             so
             the
             lowest
             degree
             of
             it
             is
             that
             of
             being
             received
             to
             be
             members
             of
             the
             Church
             ,
             into
             which
             all
             are
             initiated
             by
             baptism
             .
             And
             accordingly
             ,
             all
             visible
             professors
             ,
             and
             not
             onely
             those
             that
             are
             sincerely
             such
             ,
             are
             in
          
           Ezra
           
           9.
           2.
           
             the
             holy
             seed
             ,
             and
             in
             the
             Epistles
             of
             the
             Apostles
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             holy
             .
          
        
         
           Answ.
           This
           being
           all
           granted
           confirms
           not
           Dr.
           Hammonds
           exposition
           ,
           
             now
             they
             are
             holy
             that
             is
             admitted
             to
             Christian
             baptism
             .
          
           The
           Doctor
           knows
           its
           no
           good
           argument
           
             à
             genere
             ad
             speciem
             affirmative
          
           ,
           the
           children
           are
           holy
           that
           is
           set
           a
           part
           for
           God
           ,
           discriminated
           from
           common
           ordinary
           things
           or
           persons
           ,
           Ergo
           they
           are
           set
           apart
           by
           the
           special
           way
           of
           baptism
           .
           And
           it
           being
           granted
           that
           all
           visible
           professors
           ,
           and
           not
           onely
           those
           that
           are
           sincerely
           such
           are
           in
           Ezra
           9.
           2.
           
             the
             holy
             seed
             ,
             and
             in
             the
             Epistles
             of
          
           Paul
           
             called
             holy
          
           (
           though
           that
           term
           Ezra
           9.
           2.
           hath
           a
           far
           different
           notion
           ,
           as
           I
           shew
           in
           this
           
             Review
             Antipaed
             .
             part
          
           .
           1.
           sect
           .
           13
           ,
           25.
           from
           what
           the
           Doctor
           imagines
           )
           yet
           till
           the
           Doctor
           prove
           infants
           to
           be
           visible
           professors
           he
           hath
           not
           confirmed
           ,
           that
           the
           taking
           of
           [
           holy
           1
           Cor.
           7.
           14.
           
           ]
           for
           [
           
             infants
             admitted
             to
             baptism
          
           ]
           is
           agreeable
           to
           the
           Apostles
           language
           .
        
         
           He
           adds
           Sect.
           35.
           
           
             And
             secondly
             how
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             unclean
             ,
             is
             used
             by
          
           St.
           Peter
           ,
           Acts
           10.
           14.
           
             for
             those
             that
             must
             not
             (
             as
             he
             conceived
             )
             be
             received
             into
             the
             Church
             ,
             as
             [
             God
             's
             having
             cleansed
             ]
             is
             Gods
             reputing
             them
             fit
             to
             be
             partakers
             of
             that
             privilege
             .
             Whereby
             it
             appears
             how
             fitly
             receiving
             and
             not
             receiving
             to
             baptism
             may
             be
             expressed
             by
             those
             phrases
             .
          
        
         
           Answ.
           I
           deny
           not
           the
           fitness
           of
           the
           expressing
           receiving
           and
           not
           receiving
           to
           baptism
           by
           the
           terms
           of
           holy
           and
           unclean
           ,
           if
           the
           Holy
           Ghost
           had
           so
           thought
           good
           .
           But
           su●e
           the
           Doctor
           is
           mistaken
           in
           the
           notion
           of
           unclean
           ,
           Acts
           10.
           14.
           
           For
           it
           is
           plain
           from
           Acts
           11.
           3.
           that
           an
           unclean
           person
           is
           in
           that
           place
           one
           that
           was
           not
           onely
           out
           of
           the
           Church
           ,
           but
           also
           one
           that
           a
           Jew
           conceived
           he
           might
           neither
           go
           into
           ,
           nor
           eat
           with
           him
           ,
           yea
           though
           he
           were
           a
           Proselyte
           of
           the
           Gate
           ,
           and
           owned
           the
           God
           of
           Israel
           .
           Now
           then
           if
           the
           same
           notion
           of
           unclean
           and
           holy
           be
           1
           Cor.
           7.
           14.
           as
           is
           Acts
           10.
           14.
           an
           unclean
           person
           is
           one
           that
           a
           man
           may
           not
           go
           into
           ,
           nor
           eat
           with
           .
           which
           applied
           to
           infants
           is
           ridiculous
           ;
           else
           if
           the
           unbelieving
           yoke-fellow
           had
           not
           been
           sanctified
           ,
           that
           is
           ,
           brought
           to
           the
           faith
           by
           the
           conversation
           and
           diligence
           of
           the
           believer
           your
           children
           had
           been
           unclean
           ,
           that
           is
           ,
           such
           as
           they
           might
           not
           go
           in
           to
           ,
           nor
           eat
           with
           them
           ,
           but
           now
           their
           in●ants
           are
           holy
           ,
           such
           as
           they
           might
           go
           in
           to
           and
           eat
           with
           them
           .
        
         
         
           Thirdly
           ,
           sayth
           he
           ,
           
             how
             the
             word
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             which
             is
             ordinarily
             to
             sanctifie
             ,
             doth
             among
             the
          
           Jews
           (
           
             whence
             this
             word
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             is
             taken
             )
             as
             when
             the
             high
             Priests
             washing
             his
             hands
             and
             his
             feet
             ten
             times
             on
             the
             day
             of
             Expiation
             is
             called
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             ten
             sanctifications
             ,
             Joma
             ,
             cap.
          
           3.
           sect
           .
           3.
           
             which
             being
             the
             word
             which
             denotes
             the
             washing
             some
             part
             of
             the
             body
             ,
             and
             distinguished
             in
             use
             from
             the
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             which
             is
             the
             immersion
             of
             the
             whole
             body
             ,
             may
             perhaps
             be
             an
             intimation
             ,
             that
             the
             primitive
             baptisms
             were
             not
             always
             immersions
             of
             the
             whole
             body
             ,
             but
             that
             sprinkling
             of
             some
             part
             the
             literal
             importance
             of
             the
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             sanctifications
             might
             be
             sufficient
          
           .
        
         
           Answ.
           If
           this
           reason
           were
           good
           ,
           it
           would
           rather
           confirm
           this
           exposition
           [
           
             The
             unbelieving
             Husband
             hath
             been
             sanctified
             by
             the
             Wife
             ,
             that
             is
             ,
             the
             unbelieving
             Husband
             hath
             been
             baptized
             by
             the
             Wife
             or
             washed
          
           ]
           than
           this
           ,
           the
           children
           are
           baptized
           ,
           for
           they
           are
           no●
           sayd
           to
           be
           sanctified
           ,
           but
           to
           be
           holy
           .
           And
           then
           the
           Apostle
           relates
           it
           as
           a
           thing
           oft
           used
           among
           Christians
           ,
           that
           believing
           Wives
           did
           baptize
           or
           wash
           unbelieving
           Husbands
           :
           which
           so
           expounded
           is
           a
           plain
           testimony
           for
           womens
           baptism
           of
           their
           own
           unbelieving
           Husbands
           ,
           &
           so
           hath
           better
           ground
           from
           this
           Text
           than
           infant
           baptism
           .
           What
           the
           Doctor
           draws
           in
           besides
           the
           business
           ,
           to
           put
           some
           colour
           on
           their
           sprinkling
           instead
           of
           baptism
           ,
           is
           but
           a
           fig-leaf
           too
           narrow
           to
           cover
           the
           nakedness
           of
           their
           practice
           .
           The
           Doctor
           himself
           pag.
           180.
           makes
           
             the
             baptism
             which
             was
             a
          
           Jewish
           
             solemnity
             ,
             the
             washing
             of
             the
             whole
             body
             .
          
           And
           Sect.
           71.
           pag.
           185
           ,
           186.
           he
           sayth
           ,
           Jethro
           
             was
             made
             a
             Proselyte
             by
             immersion
             or
             baptism
             in
             waters
             ,
             and
             the
             manner
             of
             this
             immersion
             is
             sayd
             to
             be
             that
             they
             should
             be
             set
             up
             to
             the
             neck
             in
             water
             .
          
           And
           pag.
           184.
           
           
             Unless
             he
             be
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             baptized
             he
             is
             a
             Gentile
          
           .
           And
           out
           of
           Arrian
           the
           Jewish
           Proselyte
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             dipped
             ,
             and
             he
             that
             is
             onely
             so
             in
             shew
             not
             in
             deed
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             counterfeit
             baptized
             person
          
           .
           In
           his
           
             Pract.
             Catech.
             lib.
          
           6.
           sect
           .
           2.
           
           
             By
             Christs
             appointment
             whosoever
             should
             be
             thus
             received
             into
             his
             family
             should
             be
             received
             with
             this
             ceremony
             of
             water
             ,
             therein
             to
             be
             dipt
             ,
          
           i.
           e.
           
             according
             to
             the
             primitive
             ancient
             custom
             to
             be
             put
             under
             water
             three
             times
             .
          
           His
           words
           following
           intimating
           as
           
             if
             sprinkling
             were
             appointed
             by
             Christ
             instead
             of
             it
             ,
          
           are
           his
           own
           figment
           .
           Pag.
           35.
           he
           makes
           
             the
             ancient
             manner
             of
             putting
             the
             person
             under
             water
             ,
             and
             then
             taking
             him
          
           
           
             out
             again
             ,
             to
             denote
             dying
             and
             rising
             again
             ,
          
           with
           more
           of
           the
           like
           confessions
           ,
           and
           even
           in
           this
           place
           sayth
           ,
           
             the
             washing
             some
             part
             of
             the
             body
             is
             distinguished
             in
             use
             from
             the
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           which
           answers
           to
           the
           Greek
           word
           Baptism
           )
           
             which
             is
             immersion
             of
             the
             whole
             body
             .
          
           And
           yet
           the
           Doctor
           is
           not
           ashamed
           to
           say
           ,
           
             that
             primitive
             baptisms
             were
             not
             always
             immersions
             of
             the
             whole
             body
             ,
          
           (
           which
           me
           thinks
           he
           should
           hardly
           believe
           himself
           in
           )
           and
           because
           the
           besprinkling
           of
           some
           part
           (
           which
           I
           think
           is
           not
           true
           ,
           if
           sprinkling
           by
           water
           and
           not
           bloud
           or
           ashes
           be
           meant
           ,
           for
           the
           Priests
           in
           their
           sanctifications
           dipped
           their
           hands
           and
           feet
           in
           water
           ;
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           sanctifications
           ,
           to
           intimate
           
             as
             if
             any
             kinde
             of
             sanctification
             of
             a
             part
             of
             the
             body
             though
             but
             by
             sprinkling
             with
             water
             were
             baptism
             .
          
           It
           is
           a
           like
           abuse
           when
           Christ
           bids
           baptize
           ,
           to
           sprinkle
           onely
           or
           pour
           water
           on
           the
           face
           as
           it
           would
           be
           ,
           when
           he
           bids
           to
           eat
           ,
           onely
           to
           chew
           in
           the
           mouth
           ;
           or
           when
           he
           bids
           to
           drink
           ,
           to
           wet
           the
           lips
           onely
           .
           But
           that
           to
           sprinkle
           is
           not
           to
           baptize
           ,
           is
           elsewhere
           asserted
           ,
           
             Addition
             to
             the
             Apology
             ,
             Sect.
          
           22.
           
        
         
           The
           Doctor
           goes
           on
           in
           his
           dictating
           way
           thus
           .
           
             Fourthly
             ,
             it
             is
             known
             of
             the
             legal
             uncleannesses
             ,
             contrary
             to
             those
             their
             sanctifications
             ,
             that
             they
             were
             the
             cause
             of
             removing
             men
             from
             the
             congregation
             ,
             they
             that
             were
             so
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             unclean
             ,
             might
             not
             partake
             of
             the
             privileges
             of
             the
             Temple
             ,
             till
             they
             were
             washed
             and
             sanctifyed
             ,
             and
             that
             is
             proportionable
             also
             to
             the
             notion
             here
             given
             of
             it
             ,
             that
             the
             Christian
             children
             are
             holy
             ,
          
           i.
           e.
           
             not
             inherently
             ,
             (
             they
             are
             not
             capable
             )
             but
             in
             the
             account
             of
             God
             and
             men
             capable
             of
             separation
             for
             the
             service
             of
             God
             ,
             of
             being
             entered
             into
             the
             Church
             ,
             into
             Covenant
             ,
             which
             denominates
             men
             holy
             ,
             (
             as
             the
             Gentiles
             as
             long
             as
             they
             were
             out
             of
             it
             were
             unclean
             and
             unholy
             ,
             Acts
          
           10.
           )
           
             now
             are
             they
             holy
          
           ,
           i.
           e.
           
             it
             is
             the
             present
             practice
             of
             the
             Church
             ,
             that
             Apostolical
             Church
             of
             S.
          
           Pauls
           
             time
             ,
             to
             admit
             to
             baptism
             such
             infant-children
             of
             Parents
             of
             whom
             one
             is
             Christian
             ,
             though
             not
             of
             others
             .
          
        
         
           Answ.
           It
           is
           sayd
           without
           proof
           ,
           that
           the
           uncleanness
           excluding
           from
           the
           Tabernacle
           and
           sanctification
           restoring
           are
           proportionable
           to
           the
           notion
           here
           given
           of
           childrens
           being
           excluded
           or
           included
           in
           the
           Church
           .
           Why
           should
           Cornelius
           be
           counted
           out
           of
           the
           Church
           by
           God
           or
           men
           ,
           when
           God
           sayth
           ,
           
             He
             was
             a
             devout
             man
             ,
             and
             one
             that
             feared
             God
             ,
             with
             all
             his
             house
             ,
             who
             gave
             much
             alms
             to
             the
          
           
           
             people
             ,
             aend
             prayed
             to
             God
             always
             ,
             Acts
          
           10.
           2.
           
           It
           's
           true
           ,
           he
           was
           excluded
           from
           the
           familiar
           society
           of
           the
           Jews
           according
           to
           their
           superstition
           ,
           and
           so
           unclean
           ,
           but
           not
           accounted
           by
           God
           to
           be
           out
           of
           the
           Church
           ,
           but
           in
           it
           .
           
             That
             Christians
             children
             are
             denied
             to
             be
             capable
             of
             holiness
             inherently
             ,
          
           will
           not
           be
           granted
           him
           ,
           much
           less
           his
           paraphrase
           on
           the
           words
           [
           
             now
             are
             they
             holy
          
           ]
           i.
           e.
           
             it
             is
             the
             present
             practice
             of
             the
             Church
             that
             Apostolical
             Church
             of
             S.
          
           Pauls
           
             time
             to
             admit
             to
             baptism
             such
             infant
             children
             of
             parents
             ,
             &c.
             
          
           It
           will
           not
           stand
           with
           his
           own
           exposition
           ,
           as
           hath
           been
           shewed
           ,
           and
           it
           makes
           the
           Apostle
           relate
           a
           matter
           of
           plain
           fact
           in
           obscure
           terms
           .
           Augustin
           did
           disclaim
           this
           interpretation
           Hierom
           and
           Ambrose
           gave
           another
           ,
           and
           so
           did
           
             Tertullian
             de
             animâ
             ,
             cap.
          
           39.
           what
           he
           adds
           is
           frivolous
           .
           
             And
             to
             put
             all
             out
             of
             question
             ,
             the
             aneient
             Fathers
             which
             certainly
             knew
             the
             sacred
             Dialect
             ,
             call
             baptism
             sanctification
             .
             So
          
           Cyprian
           Epist.
           59.
           
           Eum
           qui
           natus
           est
           bapt
           .
           zandum
           &
           sanctificandum
           ,
           
             He
             that
             is
             born
             must
             be
             baptized
             and
             sanctified
             ;
             where
             baptizing
             is
             sanctifying
             of
             infants
             .
             So
          
           Greg.
           Nazian
           .
           Orat.
           40.
           
           Edit
           .
           Bill
           .
           pag.
           658.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             'T
             is
             better
             to
             be
             sanctified
             without
             sense
             of
             it
             ,
          
           I.
           e.
           
             baptized
             in
             infancy
             when
             they
             are
             not
             sensible
             of
             it
             ,
             than
             to
             depart
             or
             die
             without
             the
             seal
             of
             baptism
             .
             And
             again
             pag.
          
           648.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             let
             him
             be
             sanctified
             from
             the
             infancy
             ,
          
           I.
           e.
           
             baptized
             then
             .
             And
             many
             the
             like
             .
          
        
         
           For
           1.
           
           That
           the
           Ancients
           of
           the
           third
           or
           fourth
           Century
           knew
           certainly
           the
           sacred
           Dialect
           especially
           the
           Latin
           Doctors
           ,
           me
           thinks
           the
           Doctor
           should
           know
           them
           better
           than
           to
           assert
           it
           .
           He
           sure
           is
           not
           ignorant
           that
           in
           multitudes
           of
           things
           later
           writers
           do
           finde
           their
           many
           mistakes
           about
           the
           sacred
           Dialect
           ,
           and
           how
           few
           of
           them
           had
           any
           skil
           in
           Hebrew
           or
           Greek
           the
           Doctor
           is
           not
           ignorant
           I
           presume
           .
           2.
           
           In
           this
           very
           thing
           if
           those
           Fathers
           certainly
           knew
           the
           sacred
           Dialect
           and
           from
           their
           use
           Paul
           must
           be
           interpreted
           ,
           then
           the
           word
           [
           sanctified
           ]
           not
           the
           word
           [
           holy
           ]
           (
           for
           the
           Doctor
           doth
           not
           shew
           they
           used
           the
           word
           [
           holy
           for
           [
           baptized
           ]
           but
           the
           word
           [
           sanctified
           ]
           )
           must
           be
           1
           Cor.
           7.
           14.
           as
           much
           as
           [
           baptized
           ]
           and
           then
           the
           sense
           is
           ,
           The
           unbelieving
           husband
           is
           baptized
           by
           the
           wife
           ,
           and
           the
           unbelieving
           wife
           is
           baptized
           by
           the
           husband
           ,
           of
           the
           absurdity
           of
           which
           interpretation
           I
           need
           say
           no
           more
           .
        
         
           The
           Doctor
           proceeds
           sect
           .
           37.
           thus
           ▪
           
             This
             passage
             than
             being
          
           
           
             thus
             interpreted
             ,
             is
             a
             clear
             proof
             of
             the
             point
             in
             hand
             .
             And
             were
             not
             this
             the
             importance
             of
             it
             there
             were
             no
             privilege
             imaginable
             ,
             no
             sanctity
             ,
             which
             could
             be
             attributed
             to
             the
             infants
             of
             Christians
             which
             would
             not
             belong
             to
             the
             infants
             of
             heathens
             also
             ,
             which
             yet
             is
             here
             distinctly
             affirmed
             of
             the
             one
             and
             denied
             of
             the
             other
             by
             the
             Apostle
             .
          
        
         
           Answ.
           How
           absurd
           the
           Doctors
           interpretation
           is
           hath
           been
           shewed
           before
           ,
           yet
           were
           it
           granted
           him
           it
           would
           not
           be
           a
           clear
           proof
           for
           infant-baptism
           ,
           unless
           [
           
             your
             children
          
           ]
           were
           all
           one
           with
           [
           
             your
             infants
          
           ]
           which
           will
           not
           be
           cleared
           till
           it
           be
           shewed
           that
           the
           Corinthian
           Christians
           had
           then
           no
           children
           but
           infants
           ,
           or
           that
           he
           meant
           no
           other
           under
           that
           term
           then
           the
           infants
           .
           Which
           sure
           is
           not
           according
           to
           the
           Jewish
           pattern
           ,
           in
           which
           they
           baptized
           Proselytes
           children
           if
           females
           under
           twelve
           ,
           if
           males
           under
           thirteen
           ,
           not
           according
           to
           their
           will
           ,
           but
           of
           the
           Father
           or
           court
           to
           which
           they
           were
           subject
           ,
           I
           add
           ,
           if
           the
           Apostle
           should
           by
           [
           holy
           ]
           understand
           a
           privilege
           where
           upon
           they
           were
           baptized
           he
           should
           conceive
           otherwise
           than
           the
           Jews
           did
           ,
           who
           conceived
           all
           unclean
           ,
           whom
           they
           baptized
           ,
           till
           by
           baptism
           they
           cleansed
           them
           and
           made
           them
           holy
           .
           And
           for
           what
           he
           sayth
           
             that
             no
             privilege
             imaginable
             &c.
          
           
           I
           answer
           ,
           1.
           
           By
           denying
           that
           the
           Apostle
           there
           attributes
           a
           privilege
           or
           sanctity
           belonging
           to
           the
           infants
           of
           Christians
           ,
           which
           would
           not
           belong
           to
           the
           infants
           of
           heathens
           .
           I
           have
           I
           conceive
           in
           the
           first
           part
           of
           this
           Review
           demonstrated
           the
           contrary
           against
           Mr.
           M
           Mr.
           
             B.
             &c.
          
           2.
           
           If
           there
           were
           a
           privilege
           attributed
           yet
           it
           might
           not
           be
           baptism
           .
           For.
           1
           That
           belonged
           according
           to
           the
           Fathers
           opinion
           and
           practise
           to
           unbelievers
           children
           also
           ,
           if
           they
           were
           brought
           as
           I
           shew
           
             examen
             part
          
           .
           1.
           sect
           .
           7.
           8
           ,
           2.
           
           There
           are
           other
           imagined
           privileges
           or
           sanctities
           belonging
           to
           them
           ,
           as
           ,
           by
           some
           real
           actual
           inward
           holiness
           ,
           by
           others
           federal
           external
           holiness
           ,
           by
           others
           holiness
           in
           hope
           and
           expectation
           .
        
         
           He
           goes
           on
           .
           
             And
             as
             this
             evidently
             concludes
             such
             a
             custom
             ,
             known
             and
             acknowledged
             among
             Christians
             at
             that
             time
             :
             so
             it
             is
             directly
             the
             thing
             that
             the
          
           Jewish
           
             practise
             ,
             in
             which
             Christ
             founded
             his
             institution
             ,
             hath
             laid
             the
             foundation
             of
             ,
             in
             baptizing
             Proselytes
             and
             their
             children
             ,
             and
             to
             which
             the
             primitive
             Church
             conformed
             .
             And
             so
             though
             that
             Judaical
             practise
             taken
             alone
             were
             not
             deemed
             any
             demonstrative
             evidence
             ,
             that
             Christ
             thus
          
           
           
             instituted
             his
             baptism
             for
             the
             Gentiles
             ,
             yet
             being
             taken
             in
             conjunction
             with
             this
             Testimony
             of
             the
             Apostolical
             practise
             ,
             and
             the
             primitive
             usage
             it
             brings
             all
             the
             weight
             with
             it
             ,
             which
             a
             Divine
             Testimony
             imexpreted
             by
             practise
             can
             afford
             ,
             which
             is
             as
             great
             as
             any
             such
             matter
             can
             be
             capable
             of
             .
          
        
         
           Answ.
           1.
           
           It
           is
           false
           
             that
             Christ
             founded
             his
             institution
             in
             the
          
           Jewish
           
             practise
             of
             baptizing
             proselytes
             and
             their
             children
             .
          
           If
           he
           had
           done
           so
           he
           would
           have
           bid
           the
           Apostles
           ,
           baptize
           Disciples
           and
           their
           children
           as
           the
           Jews
           did
           .
           There
           is
           not
           any
           thing
           that
           is
           brought
           by
           the
           Doctor
           that
           proves
           it
           ,
           yea
           if
           it
           were
           the
           minde
           of
           Chrst
           to
           baptize
           Disciples
           and
           their
           children
           ,
           as
           the
           Jews
           did
           Proselytes
           ,
           it
           would
           utterly
           overthrow
           all
           use
           of
           baptism
           of
           water
           after
           the
           first
           conversion
           of
           Progenitors
           to
           be
           Christs
           Disciples
           ,
           none
           but
           they
           and
           the
           children
           then
           born
           should
           be
           baptized
           ,
           all
           Disciples
           and
           their
           infants
           which
           descended
           from
           the
           first
           baptized
           should
           not
           be
           baptized
           with
           water
           being
           clean
           or
           holy
           without
           baptism
           .
           For
           they
           baptized
           because
           they
           were
           unclean
           till
           baptized
           ,
           not
           because
           holy
           before
           .
           Nor
           did
           they
           baptize
           any
           of
           the
           posterity
           of
           the
           first
           baptized
           though
           born
           but
           a
           few
           moneths
           after
           their
           first
           baptism
           .
           So
           that
           this
           conceit
           of
           the
           Doctor
           would
           help
           much
           for
           the
           Socinian
           conceit
           ,
           as
           if
           water-baptism
           belonged
           onely
           to
           the
           age
           of
           the
           Apostles
           .
           2.
           
           It
           is
           false
           
             that
             there
             is
             any
             evidence
             in
             the
             Apostles
             words
          
           1
           Cor.
           7.
           14.
           
             of
             such
             a
             custom
             of
             baptizing
             Christians
             and
             their
             children
             as
             was
             among
             the
          
           Jews
           
             of
             baptizing
             the
             Preselytes
             and
             their
             infant's
             .
          
           Nor
           do
           I
           think
           ever
           any
           of
           the
           Fathers
           did
           interpret
           the
           Apostles
           words
           as
           this
           Doctor
           doth
           .
           Tertullians
           words
           in
           his
           Book
           
             de
             anima
             cap.
          
           39.
           are
           not
           as
           the
           Doctor
           saith
           
             an
             exact
             parallel
             to
             the
             Apostles
             speech
          
           1
           Cor.
           7
           14.
           as
           the
           Doctor
           renders
           and
           interprets
           it
           The
           terms
           
             candidati
             sanctitatis
          
           or
           
             designati
             sanctitatis
          
           ,
           or
           
             candidati
             side●
             ,
             in
             Hieromes
             Epist.
          
           153.
           to
           Paulinus
           do
           note
           ,
           not
           that
           they
           were
           baptized
           as
           the
           Doctor
           interprets
           [
           Holy
           1
           Cor
           7.
           14.
           
           ]
           bu●
           that
           they
           were
           in
           expectation
           ,
           as
           they
           that
           were
           seekers
           for
           Offices
           in
           Rome
           ,
           while
           they
           stood
           for
           the
           Offices
           were
           
             candidati
             in
             Wh●e
          
           so
           the
           infants
           were
           as
           it
           were
           in
           expectation
           of
           being
           believers
           and
           baptized
           ,
           
             Quod
             veluti
             ambiunt
             ,
             &
             expectant
             baptismum
          
           as
           Erasmus
           in
           his
           note
           on
           
             Hierom
             Ep.
          
           153.
           to
           Paulinus
           ,
           or
           designed
           that
           is
           intended
           ●o
           be
           holy
           by
           the
           parents
           ,
           that
           is
           to
           ●e
           bred
           up
           to
           
           profess
           the
           Faith
           ,
           and
           so
           to
           be
           baptized
           .
           Both
           which
           senses
           do
           indeed
           oppose
           the
           Doctors
           assertion
           and
           shew
           that
           they
           were
           not
           baptized
           in
           infancy
           .
           And
           for
           that
           which
           the
           Doctor
           talks
           of
           Tertullian
           as
           saying
           
             they
             were
             holy
             that
             is
             baptized
             ex
             s●minis
             praerogativa
             from
             the
             praerogative
             of
             their
             birth
             ,
          
           it
           is
           a
           manifest
           mistake
           as
           the
           very
           reading
           the
           words
           shew
           .
           For.
           1.
           
           The
           holiness
           he
           ascribes
           to
           believers
           children
           was
           not
           onely
           by
           
             praerogative
             of
             birth
          
           ,
           but
           also
           
             ex
             institutions
             disciplina
             ,
             by
             the
             discipline
             of
             their
             instruction
             ,
          
           which
           is
           afore
           baptism
           .
           2.
           
           
             The
             praerogative
             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
           particularly
           recites
           .
           There
           is
           no
           one
           of
           the
           Fathers
           interprets
           Paul
           as
           the
           Dr.
           Ambrose
           and
           Hierom
           interpret
           the
           words
           of
           legitimation
           in
           birth
           ,
           Augustin
           ,
           what
           way
           soever
           he
           go
           ,
           ●aith
           expresly
           ,
           
             the
             words
             belong
             not
             to
             baptism
             .
          
           3.
           
           I
           is
           false
           
             that
             the
          
           Jewish
           
             practise
             in
             baptizing
             Proselytes
             and
             their
             children
             layd
             the
             foundation
             of
             infant-baptism
          
           ;
           neither
           the
           Scripture
           gives
           any
           hint
           thereof
           ,
           no●
           any
           of
           the
           Ancient
           Christian
           writers
           ,
           no
           not
           any
           of
           those
           the
           Doctor
           cites
           ever
           derives
           it
           from
           the
           Jewish
           practise
           :
           But
           the
           speeches
           of
           
             Tertullian
             de
             bapt
             .
             cap.
          
           8.
           of
           
             Gregory
             Nazianzen
             Orat.
          
           40.
           
             de
             baptismo
          
           ,
           disswading
           from
           it
           except
           in
           case
           of
           necessity
           by
           reason
           of
           apparent
           danger
           of
           death
           ,
           the
           very
           decree
           of
           the
           Council
           in
           Cyprians
           59.
           
           Epistle
           ,
           the
           speeches
           of
           
             Augustin
             ,
             Hierom
          
           against
           the
           Pelagians
           ,
           the
           words
           of
           the
           counterfeit
           Authors
           of
           the
           Book
           of
           
             Questions
             and
             answers
             to
             the
             Orthodox
          
           imposed
           on
           
             Justin
             Martyr
             qu.
          
           56.
           
           
             The
             questions
             ad
             Antiochum
          
           imposed
           on
           
             Athanasius
             qu
          
           114.
           the
           words
           of
           the
           Author
           of
           the
           
             Ecclesiastick
             Hierarchy
          
           imposed
           on
           
             Dionysius
             Areopagita
          
           ,
           the
           story
           of
           the
           baptism
           of
           
             Gregory
             Nazianzen
          
           ,
           the
           intended
           baptism
           of
           Augustin
           ,
           when
           in
           da●ger
           of
           death
           ,
           tom
           .
           1.
           
             confess
             .
             lib.
          
           1.
           cap.
           ●1
           .
           and
           other
           evidences
           d●
           shew
           that
           the
           Fathers
           took
           the
           baptism
           of
           infants
           not
           to
           have
           foundation
           in
           the
           Jews
           practise
           ,
           but
           in
           the
           conceit
           they
           had
           that
           baptism
           did
           regenerate
           ,
           give
           grace
           and
           save
           ,
           and
           that
           it
           was
           necessary
           for
           them
           to
           enter
           into
           the
           Kingdom
           ,
           and
           that
           they
           were
           in
           danger
           of
           perishing
           if
           they
           were
           not
           baptized
           ,
           and
           therfore
           they
           practised
           baptizing
           of
           infants
           in
           that
           ca●e
           .
           Which
           thing
           the
           Papists
           avouch
           at
           
           this
           day
           ,
           and
           in
           order
           thereto
           womens
           baptizing
           .
           The
           Protestant
           reformers
           who
           composed
           the
           
             Common
             Prayer
             Book
          
           ,
           do
           appear
           to
           have
           had
           the
           like
           conceit
           ,
           in
           that
           in
           the
           preface
           before
           publique
           baptism
           they
           use
           the
           old
           reason
           from
           John
           3.
           5.
           
           Rom.
           5.
           12.
           for
           infant-baptism
           ,
           affirming
           
             infants
             to
             be
             regenerate
             ,
             and
             undoubtedly
             saved
             dying
             baptized
             ,
             allowing
             Midwives
             to
             baptize
             ,
          
           till
           the
           words
           [
           
             lawfull
             Minister
          
           ]
           were
           added
           in
           the
           Rubrick
           after
           the
           conference
           at
           Hampton
           Court
           ,
           where
           had
           not
           King
           James
           over-ruled
           them
           the
           Bishops
           had
           not
           yelded
           to
           that
           reformation
           ;
           yet
           still
           they
           kept
           private
           baptism
           ,
           with
           that
           ridiculous
           use
           of
           propounding
           the
           questions
           of
           repentance
           and
           faith
           to
           the
           infant
           ,
           to
           which
           the
           sureties
           must
           answer
           in
           the
           childes
           behalf
           ,
           with
           profession
           of
           the
           childes
           desire
           to
           be
           baptized
           into
           the
           faith
           recited
           ,
           though
           the
           childe
           were
           then
           crying
           when
           the
           words
           were
           spoken
           ;
           and
           for
           the
           sureties
           they
           had
           no
           desire
           to
           be
           baptized
           ;
           and
           the
           Bishops
           and
           Presbyters
           requiring
           it
           would
           have
           censured
           them
           as
           Anabaptists
           had
           they
           indeed
           minded
           baptism
           according
           to
           Christs
           minde
           :
           which
           thing
           was
           a
           meer
           mockery
           ,
           as
           Chamier
           calls
           it
           .
           Yet
           in
           the
           Rubrick
           it self
           in
           the
           Common
           prayer
           Book
           in
           the
           title
           of
           Publique
           baptism
           it
           is
           confessed
           that
           
             the
             Ancient
             custom
             was
             of
             baptizing
             onely
             at
          
           Easter
           and
           Whitsuntide
           ,
           &
           baptizing
           is
           acknowledged
           to
           have
           been
           by
           dipping
           :
           sprinkling
           or
           pouring
           water
           on
           the
           face
           I
           do
           conjecture
           by
           reports
           and
           such
           writings
           as
           I
           have
           seen
           ,
           was
           most
           after
           the
           
             conference
             at
             Hampton
             Court.
          
           Dr.
           Hammond
           himself
           in
           his
           
             Practic
             Catech.
             lib.
          
           1.
           sect
           .
           3.
           pag.
           23.
           saith
           ,
           
             All
             men
             were
             instructed
             anciently
             in
             the
             foundamentals
             of
             faith
             before
             they
             were
             permitted
             to
             be
             baptized
             .
          
           And
           therefore
           for
           the
           present
           I
           shall
           put
           by
           the
           answering
           of
           the
           stale
           and
           rotten
           allegations
           out
           of
           the
           Fathers
           for
           infant-baptism
           brought
           by
           the
           Doctor
           ,
           because
           having
           sayd
           so
           much
           in
           my
           
             Examen
             part
          
           .
           1.
           and
           my
           
             Apology
             sect
          
           .
           16.
           
           I
           presume
           those
           that
           are
           not
           willing
           to
           be
           deceived
           will
           not
           be
           swayed
           with
           Dr.
           Hammonds
           ,
           Mr.
           Bs.
           Mr.
           
             Ms.
             friends
          
           ,
           or
           any
           other
           citations
           from
           them
           ,
           some
           being
           of
           meer
           counterfeit
           Authors
           ,
           as
           
             Justin
             Martyr
             ,
             Pope
             Hyginus
             ,
             Dionysius
             Areopagita
             ,
             Athanasius
             ,
          
           some
           suspected
           as
           Origens
           words
           ,
           some
           misinterpreted
           as
           Irenaeus
           and
           Tertullian
           ,
           some
           the
           very
           Authors
           shew
           that
           they
           maintained
           infant-baptism
           but
           in
           the
           case
           of
           danger
           of
           death
           ,
           as
           Tertullian
           and
           
             Nazianzen
             ▪
             Cyprian
          
           as
           he
           avouched
           infant-baptism
           ,
           so
           he
           
           did
           rebaptization
           ,
           and
           that
           as
           from
           the
           Apostles
           .
           Augustin
           as
           he
           avouched
           infant-baptism
           by
           Apostolick
           tradition
           ,
           so
           he
           did
           also
           infant-communion
           .
           But
           of
           these
           things
           if
           God
           will
           more
           hereafter
           if
           it
           appear
           necessary
           .
           This
           I
           take
           to
           be
           sufficient
           for
           the
           present
           to
           answer
           Dr.
           Hammonds
           new
           device
           which
           he
           vainly
           boasts
           
             to
             have
             all
             the
             weight
             that
             a
             Divine
             Testimony
             interpreted
             by
             practise
             can
             afford
             ,
             and
             is
             as
             great
             as
             any
             such
             matter
             can
             be
             capable
             of
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         
           Errata
           .
        
         
           Page
           1.
           line
           7.
           reade
           my
           Apology
           .
           p.
           4.
           l.
           8.
           r.
           Areo.
           p.
           8
           l.
           15.
           r.
           Church
           .
           p.
           13.
           l.
           10.
           r.
           in
           tersering
           .
           p.
           17.
           l.
           1.
           r.
           mens
           .
           p.
           18.
           l
           30
           r.
           not
           .
           p.
           22
           l.
           3.
           r.
           materially
           .
           p.
           23.
           l
           1.
           r.
           is
           .
           p
           24.
           l
           23
           r.
           did
           .
           p
           25
           l
           31.
           r.
           that
           .
           l
           32.
           r.
           Circumcision
           .
           p.
           26.
           l.
           11.
           
           ●
           .
           he
           .
           p.
           27.
           l.
           33.
           r.
           17.
           12.
           p.
           28
           l
           8.
           r.
           12.
           p
           ,
           31.
           l
           19.
           r.
           15.
           p.
           45.
           l
           3.
           r.
           keep
           .
           p.
           46.
           l.
           33.
           r.
           superiours
           .
           l
           35.
           r.
           ●o
           .
           p.
           47.
           l
           3.
           r.
           excommunication
           .
           p.
           50.
           l
           6
           ,
           7.
           dele
           will
           be
           proved
           .
           p
           51
           l.
           22
           dele
           not
           .
           l.
           25
           
             r.
             paria
             ,
             p.
          
           52.
           l.
           36.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           38.
           
             r.
             Mathematicis
             .
             p.
          
           53.
           l.
           3.
           
             r.
             malits
             .
             l.
          
           5.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           61.
           l
           31.
           r.
           ●esute
           .
           p.
           63
           l.
           16.
           
             r.
             Janu
          
           1.
           or
           in
           .
           p.
           64
           l.
           38.
           r.
           is
           ,
           or
           .
           dele
           can
           .
           page
           65.
           line
           2.
           r.
           he
           .
           page
           68.
           line
           6.
           r.
           Anti.
           page
           69
           l.
           29.
           
             r.
             actus
             .
             p.
          
           70.
           l.
           6.
           r.
           Bishops
           .
           page
           76.
           line
           4.
           r.
           fearfull
           .
           page
           86.
           line
           20.
           
             r.
             gentes
             .
             page
          
           87.
           line
           4
           
             r.
             pe●cipitur
             .
             p
          
           88.
           l.
           21.
           
             r.
             arbitror
             .
             p.
          
           99.
           l.
           23
           ,
           24.
           r.
           renewing
           .
           p.
           104.
           l.
           29
           r.
           There
           .
           p.
           112.
           l
           2.
           is
           it
           .
           p.
           119.
           l.
           1.
           r.
           miraculous
           .
           p.
           126.
           l.
           2.
           r.
           serve
           .
           p
           148.
           l.
           16.
           r.
           28.
           l.
           20.
           r.
           accept
           .
           p
           153.
           l
           34
           r.
           Disciple
           is
           .
           p.
           162
           l.
           31.
           dele
           not
           .
           p.
           170
           l.
           28.
           dele
           not
           .
           p.
           171.
           l.
           9.
           dele
           in
           ,
           l.
           10.
           
             r
             in
             locum
             .
             p.
          
           175.
           l
           38.
           dele
           not
           .
           p.
           179.
           l.
           2.
           r.
           I
           finde
           .
           p
           182
           ,
           l.
           16.
           r.
           heating
           .
           p●91
           ●91
           ,
           l
           ,
           18
           ,
           r
           ,
           19
           ,
           p
           ,
           195
           ,
           l
           ,
           37.
           r
           ,
           peculiar
           ,
           p
           ,
           197
           ,
           l
           ,
           9
           ,
           r
           ,
           relation
           ,
           p.
           220
           ,
           l
           ,
           37
           ,
           r
           ,
           use
           of
           ,
           p
           ,
           226
           ,
           l
           ,
           9
           ,
           r.
           them
           ,
           p
           ,
           265
           ,
           l
           ,
           35
           ,
           r
           ,
           oft
           ,
           p
           ,
           276
           ,
           r
           ,
           without
           ,
           p
           ,
           279
           ,
           l
           ,
           1
           ,
           r
           ,
           the
           ,
           p
           ,
           290
           ,
           l
           ,
           9.
           r
           ,
           29
           ,
           p
           ,
           294
           ,
           l
           ,
           17
           ,
           r
           ,
           in
           ,
           p
           ,
           306
           ,
           l
           ,
           18
           ,
           r
           ,
           right
           ,
           that
           the
           sea
           ,
           1
           Cor.
           10
           ,
           1
           ,
           2
           ,
           p
           ,
           308
           ,
           l
           ,
           28
           ,
           r
           ,
           before
           ,
           p.
           314
           ,
           l
           ,
           17
           ,
           r
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           p.
           321.
           l.
           6.
           reade
           them
           ,
           p.
           329.
           l.
           29.
           
             reade
             v.
          
           16.
           
        
         
           To
           be
           added
           after
           
             many
             ,
             p
          
           ,
           220
           ,
           l
           ,
           ●9
           ,
           what
           Dr.
           Ward
           and
           Dr.
           Davenant
           have
           sayd
           for
           Regeneration
           and
           Justification
           of
           infants
           by
           baptism
           hath
           been
           accurately
           examined
           and
           ●●ervated
           by
           Mr
           ,
           G●taker
           in
           Latin.
           
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A62861-e2250
           
             
               Collings
               vindic
               .
               minist
               .
               Evan.
            
             pag.
             67.
             
             
               It
               is
               a
               rotten
               distinction
               to
               distinguish
               of
               substantial
               and
               circumstantial
               acts
               in
               businesses
               relating
               to
               Gods
               worship
               ,
               in
               which
               we
               must
               have
               an
               eye
               to
               every
               tittle
               of
               institution
               .
            
             Cawdrey
             Sab.
             Rediv.
             part
             .
             2.
             ch
             .
          
           
             7
             ▪
             pag.
             277.
             
             The
             subject
             or
             material
             thing
             is
             the
             substance
             of
             a
             command
             .
          
           
             
               
                 Cawdrey
                 Sab
                 ▪
                 Rediv.
              
               Part.
               2.
               
               Chap.
               6.
               pag.
               226.
               
               A
               ●teer
               positive
               law
               which
               is
               special
               to
               some
               person
               or
               nation
               is
               of
               no
               force
               under
               the
               Gospel
               ,
               unlesse
               it
               be
               ratified
               by
               the
               Gospel
               .
            
             
               Baxter
               plain
               scripture
               proofs
               pag.
               341.
               
               Nature
               telleth
               us
               nothing
               of
               meer
               positives
            
          
           
             Mr.
             Collings
             caveat
             for
             Proph.
             pag.
             77.
             
             The
             equity
             of
             the
             ceremomonial
             law
             is
             a
             dark
             notion
             to
             me
             ,
             Christ
             is
             she
             equity
             of
             it
             .
             The
             Apostle
             cals
             it
             a
             shadow
             ;
             the
             equity
             thē
             of
             it
             is
             the
             substance
             of
             a
             shadow
             ,
             and
             what
             that
             is
             I
             cannot
             divine
             besides
             Christ
             whose
             shadow
             it
             was
             .
             I
             alwaies
             understood
             by
             the
             ceremonial
             laws
             those
             laws
             that
             concerned
             the
             worship
             of
             God
             in
             that
             time
             ,
             which
             were
             wholly
             ceremonial
             and
             abolished
             being
             fulfilled
             in
             Christ.
             
          
        
         
           Notes for div A62861-e5720
           
             To
             Mr.
             Fisher
             ,
             urging
             1
             Cor.
             9.
             10.
             for
             an
             equity
             of
             the
             Geremonial
             Law
             to
             prove
             Christmas
             ,
             Mr.
             Collings
             Caveat
             p.
             77.
             saith
             .
             The
             Apostle
             indeed
             1
             Cor.
             9.
             10.
             urgeth
             the
             equity
             of
             that
             piece
             of
             the
             Law
             ,
             Thou
             shalt
             not
             muzzle
             the
             mouth
             of
             the
             Oxe
             ,
             &c
             ▪
             but
             I
             never
             took
             that
             for
             a
             piece
             of
             the
             Ceremonial
             ,
             but
             for
             a
             piece
             of
             the
             Judicial
             Law.
             
          
        
         
           Notes for div A62861-e11110
           
             Mr.
             Fox
             in
             the
             second
             Book
             of
             the
             
               Acts
               &
               Monuments
            
             ,
             as
             the
             years
             636
             664.
             
          
           
             See
             Sprint
             of
             Conformity
             .
          
           
             Mr.
             
               Blake
               ,
               Vind.
               foed
               .
               cap.
            
             6.
             
             That
             is
             the
             Covenant
             draught
             ,
             terms
             of
             the
             Covenant
             we
             finde
             ,
             
               He
               that
               believeth
               and
               is
               baptized
               shall
               be
               saved
               ,
               and
               he
               that
               believeth
               not
               shall
               be
               damned
               ,
            
             Mark
             16.
             16
             
          
        
         
           Notes for div A62861-e15260
           
             
               M.
               Collings
               Episto
               the
               Reader
               before
               his
               
                 Vind.
                 Minst
                 .
                 Evang.
              
               In
               things
               relating
               to
               the
               worship
               of
               God
               it
               is
               a
               general
               rule
               ,
               in
               which
               our
               brethren
               and
               we
               have
               long
               since
               agreed
               ,
               That
               nothing
               ought
               to
               be
               done
               without
               an
               express
               warrant
               in
               the
               Gospel
               .
            
             
               Mr.
               
                 Rutherford
                 ,
                 Due
                 right
                 of
                 Presbyteries
                 ,
              
               pag
               ▪
               364.
               what
               the
               Apostles
               commanded
               not
               in
               Gods
               worship
               ,
               that
               the
               Churches
               must
               not
               do
               .
            
          
           
             
               Piscator
               observ
               .
               in
               Matth.
               28.
               19.
               
               Docete
               omnes
               gen●e●
               (
               nempe
               praedicando
               Evangelium
               ,
               ut
               declarat
               Marcus
               )
               baptizantes
               eos
               ,
               vult
               ergo
               ut
               prius
               constet
               de
               alicujus
               ●ide
               ,
               quam
               is
               baptizetur
               .
            
             
               
                 Collings
                 vin
                 .
                 Min.
                 Evang
                 pag
              
               36.
               
               It
               is
               the
               first
               act
               in
               ministerial
               Commission
               Mat.
               28.
               19.
               first
               preach
               ,
               then
               baptize
               .
            
          
        
         
           Notes for div A62861-e20540
           
             Mr.
             Fox
             in
             the
             Acts
             and
             Monuments
             of
             the
             Church
             relates
             how
             in
             the
             disputation
             at
             Oxf.
             1554.
             with
             Mr.
             Latimer
             Dr.
             Weston
             objected
             this
             thing
             ,
             and
             Mr.
             Latimer
             answered
             ,
             he
             found
             a
             womans
             receiving
             the
             Lords
             Supper
             1
             Cor.
             11.
             28.
             
          
           
             Mr.
             
               Will.
               Cook
            
             Font.
             uncov
             .
             pag.
             16.
             
             The
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             notes
             the
             species
             or
             kind
             of
             man
             distinct
             from
             other
             creatures
             ,
             without
             difference
             of
             age
             or
             sex
             .
          
        
         
           Notes for div A62861-e34370
           
             Ames
             .
             Bell.
             Enerv.
             Tom.
             4.
             l.
             6.
             c.
             7.
             
             Th.
             11.
             
             Protest
             .
             Acts
             15.
             10.
             
             Lex
             Mosis
             dicitur
             jugum
             importabile
             ,
             &
             Chamier
             
          
           
             
               Panstr
               .
               Ca●h
               .
               tom
            
             .
             3.
             l.
             11.
             c.
             15.
             spends
             a
             whole
             Chapter
             to
             prove
             against
             the
             Papists
             that
             the
             yoke
             there
             is
             the
             Moral
             as
             well
             as
             the
             Ceremonial
             Law.
             Yea
             ,
             Mr.
             B.
             himself
             Direct
             .
             10.
             
               for
               peace
               ,
               pag.
            
             ●1
             .
             hath
             these
             words
             ,
             
               They
               were
               therefore
               said
               to
               be
               in
               bondage
               to
               the
               Law
               ,
               and
               the
               Law
               was
               said
               to
               be
               a
               yoke
               ,
               which
               neither
               they
               nor
               their
               fathers
               were
               able
               to
               bear
               ,
               Acts
            
             15
             10.
             
             
               Vide
               Pareum
               Bell.
               Cas●ig
               de
               Justific
               .
               l.
            
             5.
             c
             14.
             is
             the
             common
             Doctrine
             of
             Protestants
             to
             interpret
             the
             yoke
             of
             the
             whole
             Law
             ,
             intolerable
             ,
             because
             of
             the
             curse
             .
          
           
             Vide
             Dr.
             Field
             of
             the
             Church
             ,
             l.
             3
             c.
             1.
             
          
        
         
           Notes for div A62861-e41350
           
             Vide
             Selden
             de
             jure
             na●
             .
             &c.
             l.
             6.
             c.
             8.
             
          
        
         
           Notes for div A62861-e44920
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Matth.
             11.
             
             1●
             .
             (
             which
             is
             less
             than
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             notes
             a
             little
             childe
             that
             could
             call
             to
             his
             fellows
             .
          
        
         
           Notes for div A62861-e73360
           
             Knolls
             History
             of
             the
             Turks
             in
             Solyman
             the
             magnificent
             .